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

For Spinoza, religion is a universal and meta-ethnic system actualized for all people through obedience to God. He delineates the seven principles of faith in this context. Spinoza contends that religious doctrines should be simple, minimal, and rooted in history and language. Given his belief that human nature is predominantly influenced by emotions rather than reason, he asserts that religion must be initially reclaimed and ultimately democratized to rescue humanity. According to Spinoza, the key to salvaging most humans lies in rendering religion obedient by distinguishing it from philosophy. Thus, he advocates for the democratization of theology, leading to a moderation of the political authority of religion and a strengthening of the country's political sovereignty. Spinoza's redefined concept of religion is fundamentally democratic, fostering compatibility between his theology and politics. This distinctive characteristic paves the way for the attainment of freedom for individuals and society. This article aims to explore Spinoza's alternative philosophical interpretation of religion and its theological implications within this framework.

Mystical ontology considers existence to have two outward and inward aspects, the outer and tangible shell of which is considered as an imaginary identity, which must be crossed and its interior and essence must be reached. According to Attar, love is the essence of existence, which is present in all particles and elements of existence. Intrinsic poverty and painful need provide the motivation, abilities and facilities needed to move beings towards perfection. Philosophers consider the instinct of love of nature as the cause of the perfectionism of beings, but mysticism, which is based on self-denial, considers love and pain as its cause and astonishment, bewilderment and perdition in the beloved as its end. Philosophers have interpreted this view of existence and its events in terms of the system. On this basis, God has acted in the best and most complete way in delivering every possible being to His existential end. The above issues are of great philosophical and mystical importance for research and analysis. In this research, with the help of library and analytical-descriptive method, the subject was studied from the perspective of mysticism philosophy. The conclution is that the more a creature has love and enlightenment, the closer would be to the real existence and the world of unity and the farther from the world of love. Pluralities and conflicts are closer and have less existence and luminosity.

Wisdom, and consequently, philosophy as the symbol of rationality, is one of most important components of the formation of religious epistemology in the bilateral relationship of wisdom and narration. In this regard, enumerating revelation, wisdom, and heart intuition and discovery as means to religious knowledge, and using these three, Allameh Tabataba'i has tried to create a unitary approach in the area of religious knowledge. But, introducing separation and inventing terms like self-founded religious wisdom and treasured wisdom, Mr. Hakimi tries to imply independence of religious texts from philosophical understanding. It is attempted to study this issue through a library method and a comparison of the works of these two. Findings indicate a lack of correspondence between the two viewpoints and the approaches taken. Hakimi is found to fight and avoid philosophy as much as Tabataba’i is found to be a philosopher and practitioner of philosophy in the area of religious teachings, such that Hakimi emphasizes self-efficacy and argumentation of the appearances of religious texts and rejects any philosophical inquiry in religious texts.

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.

Wisdom and rationality are the most important conceptual elements and vocabularies in the vast Persian literature the scope of which has been extended from the early works of Dari Persian poets which had a horizontal and philosophical approach to the works of fifth and sixth century poets whose approach turned into something personal and mystical gradually and its status has deeply changed during this time frame. The opposing implications of these two types of poets, who are known as philosophers and mystics or Sufis, could be the subject of vast number of researches, as have been, and this paper deals with the gradual survey of the evolution, as the outcome of the various cultural, social, and political, and even lingual, causes and circumstances, from the primary works of poets who had the most philosophical variety to the works of those poets in the seventh and eighth with the highest mystical and Sufi colors and variety. Both philosophical and mystical poets have had numerous poems with rational and wisdom themes, nevertheless, since their general attitude and viewpoints toward other materialistic and spiritual phenomena are entirely different and sometimes opposing, despite the nearly equal use of these vocabularies, their products are different, explanatory, and sometimes contradictory. The reason is that the attitude of these two categories of poets stems from the totally opposite sources and intellectual resources about the phenomena of existence.

One of the undeniable facts is the death that occurs for every human being. There are various points of view about the essence of death and its subsequent events in different schools. The human being has two dimensions of the soul and body, which the soul is the director of body from the viewpoint of Ibn al-Arabi's mysticism and Mulla Sadra's Hikmat al-Muta’li. Considering this fact about the truth of the human existence, and also due to the substantial motion of the soul, Mulla Sadra considers death as the end of the soul's movement and its realization, and consequently, its separation from the material body. Considering two dimensions of the human existentialism and also the quality of the system of creation from the mystical point of view Ibn 'Arabi also considers death as the separation of the soul from the body and its returning to its original position. Of course, from the viewpoint of Mulla Sadra, with the realization of death, the whole body interrupts its connection with the body, but Ibn Arabi believes that this disconnecting is not general. However, in terms of mysticism and philosophy, death is not an annihilator matter, but an existential matter that brings perfection for the soul.

Philosophy and mysticism has been the arena for poets throughout the literary eras. Poetry, philosophy, and mysticism are among the intersection of literature with religious thoughts. Hammami mingled his mystical poems with philosophy, advice, and recommendation, and impressed by the Koran and Ahlulbayt hadith, he tried to convey the philosophical concepts to the audience through simple and straightforward by his poems coming from heart. These themes include following Ahlul bayt (pbut), not loving the world, defiance against fancy, self-crusade, and learning from old age. The writers of this paper endeavor to deal with the study and explanation of the poet's poetry in terms of philosophy and mysticism.

Before the era of Suhrevardi,Islamic philosophy had great Philosophers like Farabi and Avicenna, but it declined and impairedafter the criticism byGhazali and Fakhr-e-Razi.Later, it revived with the emergence of Eshragh philosophy. Through incorporating revelation into Islamic philosophy, assuming inadequacy of reasoning and rational arguments and benefitting from the philosophers of ancient Iranian and Greek theologians, Suhrevardi drew Philosophy near mysticism founding a philosophical school which seriously affected the philosophy of Islam. In short, Transcendental Philosophy is the combination of Mashae and Eshragh
This paper is not only a brief introduction of the currents of thought during the time of Suhrevardi, but also an investigation of revelation between Mystics and philosophers prior to that era. Additionally, it clarifies the definition of revelation, determines the position of revelation by researching the principles and origins of Eshragh philosophy, investigating the position of revelation in philosophical method withinEshragh philosophy

The model of being a philosopher is, in general, a metaphorical framework in which and as a representation of which a philosopher shapes his or her philosophy and philosophizing. I think that a reflection on the history of philosophy can reveal traces of models for philosophy and doing philosophy. I hold that Emanuel Kant has deployed, in all three of his well-known critiques, architectural terms. This implies that for Kant, philosophers should be considered as architects. For him, a philosopher as an architect is neither like a mason who only constructs repetitive buildings, leading to an ordinary philosophy; nor like artists or other scientists who only master the technique of using their intellects. Rather, a philosopher as an ideal teacher is the law-maker of the intellect who is in charge of founding and regulating the philosophy. In other words, a philosopher defines and regulates the intellect. This model of being a philosopher was suggested along with other models proposed before and after Kant, and has played its role in the period of Kant and later periods of the history of philosophy.

Mohammad Reza Hakimi has appealed to some remarks by prominent Muslim philosophers to find support for the claims of the School of Tafkīk, that is, to show that even philosophers themselves believe that philosophy is not valuable. He has selected some remarks by Avicenna, Khwaja Naṣīr Ṭūsī, Ṣadr al-Muta’allihīn, ‘Allāma Ṭabāṭabā’ī and Imam Khomeini and accused them of contradiction in sayings and deed, ignoring their scholarships and practice. He attributed to them the view that philosophy (and mysticism) was worthless. In this paper, I try to show some problems in Hakimi’s remarks. Firstly, I show the falsity of the accusation that philosophy and philosophers (or mysticism and mystics) are at odds with the doctrines of Ahl al-Bayt (peace be upon them). Secondly, I assess the few remarks selected by Hakimi from among tends of philosophical books as evidence for the rejection of philosophy (and mysticism). I appeal to different pieces of evidence from philosophers themselves as well as their scholarly and practical conducts to show the true meanings of those remarks.

Baba Afzal's view says that the center of Human's existence is psyche and that at the same time Human has wisdom. It is impossible to separate these two (psyche& wisdom) from each other in Baba Afzal's view. Precision means truth; therefore, this philosopher's idea is the consciousness of a movement which it's enthusiasm and motivation are produced in psyche itself. Baba Afzal discloses that every enti has a feature which can reach perfection through that feature. We deal with well-being and adversity. These well-being and adversity are not full ones, but an inseparable synthesis of both. In the final guest, Human can reach a full security thorough the shelter of wisdom; because psyche is the same as the spiritual helper tools, it exploits these tools in order to free from Depletion and reach eternity.

A deep and immersive attitude towards the verses and traditions clearly demonstrates the fact that Hajj has two dimensions of inner and outer reality, and what people seem to do on the outside is a great distance with the Hajj’s reality and God seeks out the truth of Hajj, and wants a Hajj from his pilgrims in which their spirits will be transformed and in action and spirit, fight with devils, and do not approach anything other than God. In this discussion, we explain the secrets of the Hajj, so that the pilgrims of the house of God can, we will address parts of these secrets, so that pilgrims of God’s house follow this spiritual path with pride. Therefore, the mysteries and philosophies of the pilgrimage of the Hajj, and then the mysteries of the ritual practices of Umrah and obligatory Hajj are expressed from the perspective of the Quran and the traditions. ‡›™‘”†•

In mysticism, discussion about evolutionary guardianship is studied under the subject of the supreme man (the perfect man) who is initial medium of creation system in the Arc of ascent and descent (the arc of rise and fall). The perfect man or the supreme-human is the core or place of manifestation of all divine names and attributes and the cosmic and the earth facts such that human is like the spirit of the world (universe) and the universe is as his body. As spirit manages or modifies the organization of the body by physical and spiritual powers, the perfect man or the supreme-human also reaches the universe creatures with connecting or having divine facts, and as the life of body depend to the spirit, and without the spirit, it would be deprived from perfection, the divine life also becomes meaningful only by modifying or seizing the successor of Allah and by its mediation. Without the perfect man the life also becomes ruined (decayed) and will die out. The human access to the successor of Allah is occurred through three processes. First, the divine names and attributes are given to the perfect man, and second, the receiving or acquisition of divine and humanistic facts are granted to the supreme human and he becomes aware of the unseen world. Third, he gains the creating or innovating power and authority. The successor of Allah, after Intrinsic, attribution and behavioral extinction, arrived at life and thrived after elimination and the survival position after elimination. He also existed in the factual or right. After that, when the perfect man becomes the ears, eyes and hand of Allah, He becomes manifested by perceptual and excitatory forces (powers).

The ultimate goal of the Sufi’s educational teachings and doctrines is to train human to achieve perfection. In addition to the individual dimension, in this regard, the social and cultural dimensions are also emphasized. Thus, people can know their true position in the universe, adorn with good attributes and deeds, and find the best way for good living. Recognizing that the human soul is unique in every moment, he/ she will respect time. Because man has not stopped in the past, the hatred and enmity, envy, hatred, gossip, slander, and other moral vices will not have the opportunity to emerge. This study aimed to investigate the Sufis teachings’ social achievements such as self-purification based on moral teachings and time situation, socialization, public service, cooperation and altruism, philosophy and freedom education, business, and etc. Also, this study answered to this question: whether Islamic mysticism leads to isolation and separation of the individual from society?

This writing wants to explore the place of rational approach in some schools. Although for introducing the essence of reason, necessarily has explained its application. In philosophic schools both Islamic and western philosophy will be disicussed. In the subject of theological tendency, we have studied theological opinions of Ashaereh and Matoridieh and Motazeleh and Shiite It is certain that there is no difference in the essence of reason. There is difference in using of this divine gift.

History it could be an attempt for reaching to philosophy (Hekmat). Philosophy is a chain among trainings of all religions, because all of them, correctly or incorrectly, searching for truth, adaptation and utilizing them for reaching to salvation. On other hand the concept of philosophy, that contains both aspects of theoretical and practical, includes spiritual and earthy trainings and it is like a bridge which links spiritual and earthy trainings. This text mainly with referring to Holy Qura’n, Bible and Tora shows the status of philosophy in them. This article also examines common and different points of philosophy with mysticism, metaphysics, science and Shari’at. Preliminary and tools for reaching to philosophy especially the role of dread, kindness, purification and devotion are also discussed in this article. Before piousness and dread, love and purification is also a common element among these three traditions of Jewish, Christianity and Islam which this point is one of achievements of this article.

Imamiyya scholars of Kalam in the 7th century A.H. did not exhibit the same reaction to philosophy. The encounters of two prominent Imamiyya scholars of Kalam with philosophy are worthy of consideration. Ibn Maytham al-Baḥrānī exhibited tendencies towards philosophy, on the one hand, by providing combinations of philosophical and kalami doctrines, applying philosophical principles and doctrines in order to show views in Kalam, applying philosophical notions to the issues of Kalam, and even preferring philosophical views in some cases. On the other hand, he shows his attachment to Kalam by opposing some philosophical doctrines. However, al-Muhaqqiq al-Ḥillī showed his attachment to the common Imamiyya tradition of Kalam and opposition to philosophy by refusing to use philosophical vocabulary, ignoring the philosophical worldview, and criticizing some philosophical doctrines.

The relationship between form and content in poetry during Roodaki's period was completed step by step. Still during Samanid era, the form determined content while the subject has found its form, such as strophe that was used to promote ethics and advice plus admonitions and wisdom. The form of ode was used mostly to describe nature, eulogy of prominent people, as well as philosophical issues. The lyrical form was used for expressing sentiments, poetic and lovely emotions. Therefore, in terms of Roodaki's poetry it is implied that he had been pioneer in explaining philosophical issues and a type of early mysticism. He had been able to compose poems in the available forms of that era including those forms dealing with reality recognition and explaining spirituality. Although he was at the very beginning of the road, there was no doubt that issues like morbidity, philosophical and humane issues, etc. by Roodaki was attended by the following poets.

One of the essential characteristics of literature, apart from the mental and spiritual rejoice, includes the fundamental and general principles of various sciences and interdisciplinary issues as a whole. In this regard, the philosophical debates such as the reality and origin of the world and heavens, continuity and cause, as well as the genesis and creation of creatures and created ones and the like, is of utmost importance within the past and present words of orators and composers. Especially once these issues are investigated mystically and metaphysically in a way that their relationship with the special worldview of mystics and Sufis is analyzed. Beedel Dehnavi is one of the few poets who have achieved his own style in poetry through the combination of philosophical foundations as well as mystical and educational mysticism, thereby his own remarks deserves reflection and scrutiny. He has supposed poetry to be the reflection of philosophy and philosophical consideration, and despite the mystic's ideas over the inability of words to convey meaning, he has well been able to draw the picture the realities in the form of difficult and rare Indian style metaphors and terminologies. This paper tries to analyze and study over the existence and non-existence philosophical and mystical roots within ten selected lyrics out of his own Divan-e-Ghazaliyat (Anthology of Lyrics). In fact, it is tries to analyze the special and exclusive worldview in combination with the two topics of philosophy and mysticism, especially involving necessity and possibility.