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

The purpose of this study is to examine repentance from the perspective of Islamic Sufism as one of the most important and influential doctrines of mysticism and Sufism, with which the path to God begins in all mystical series and methods. In this documentary study, the concept of repentance in mystical prose texts was first examined, and then the sentences containing the word repentance were extracted and analyzed. Repentance for sin and the decision to forsake and atone for it is one of the most important conditions for the accuracy and acceptance of repentance in religious and mystical texts. Although repentance is of special importance to the commentators of the Qur'an and the religious scholars, the mystics have also paid special attention to it. On the other hand, depending on the two categories of divine attributes (attributes of glory and divine beauty), two types of mystical ideology can be distinguished: devotional Sufism, which is based on the mystic's preoccupation with the glorious attributes of truth, and romantic mysticism, which is more concerned with the attributes of divine beauty. Each of these two mystical views has offered different definitions and interpretations of repentance. Weeping, fear of God's punishment and forgetting the sin for the rest of one's life are expressions of repentance in devotional Sufism. In contrast, in romantic mysticism, God's love for the repentant, divine mercy and forgiveness are reflections of repentance. The results show that in these texts we encounter a third part of repentance which, although it seems to be a manifestation of romantic repentance, should be presented on a higher level than devotional and romantic repentance. In this regard, we are dealing with a new definition of repentance expressed in the words of great transmitters such as Rabia Adavieh, Abu al-Hassan Nouri, and Ahmad ibn Rowaim, which is equivalent to repentance for proving one's existence to the absolute existence of God. As long as this repentance does not take place, all kinds of repentance are not only ineffective, but can they become a veil of knowledge for the seeker.

The issue of Ahriman’s knowledge versus Ahura Mazda’s knowledge from the perspective of Zurvanism and its comparison with Scandinavian beliefs and traditions has not been examined so far. According to Zurvanism, Ahriman was an unwanted child of Zurvan, portrayed as dumb, stupid, and unintelligent, while Ahura Mazda, his favored child, was knowledgeable of secrets, enlightened, absolutely aware, and omniscient. In ancient Scandinavian texts and traditions, Ahriman or the demon is depicted as knowledgeable of secrets, smart, inventive, and skilled in instrument-making, such that his wisdom occasionally resolves the problems of gods. The present article adopts a critical view, relying on evidence extracted from Ferdowsi’s Shahnama (Book of Kings) and other ancient sources to explore the Zurvanist perspective on Ahriman’s knowledge. Drawing upon a verification methodology and employing content analysis, we initially elucidate the characteristics of Ahriman concerning knowledge and awareness of secrets in Iranian ancient heroic texts in comparison to Shahnama. Moreover, we explore the connections that these characteristics have with Ahriman’s knowledge in Scandinavian texts and traditions. This research provides a comparative study of the texts and verses that evidently attest to Ahriman’s knowledge in ancient Iranian and Scandinavian beliefs. Finally, we conclude that Ahriman was not unintelligent, as Zurvan the deity predicted. Given the evidence at hand, Ahriman possessed a significant share of knowledge, foresight, awareness, and knowledge of the future. Furthermore, in ancient Scandinavian texts and traditions, Ahriman is not portrayed as dumb and stupid; instead, he presents himself as knowledgeable of secrets, intelligent, inventive, skillful in instrument making, and at times, a problem-solver. Overall, it may be said that, considering the variety of his creation and intelligent acts, Ahriman’s knowledge surpasses that of the Scandinavian demon.

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

In the view of mystics, mystical knowledge is the result of intuition, the state or position that is bestowing by God on the wayfarer for blessings, and the talents and powers of the man can play only a Preparation role. the main question of this article is "what is intuition and what role does it play in acquiring knowledge?" which has investigated and compared the views of Ibn Arabi and Imam Khomeini with a descriptive-analytical method. Based on this, intuition is the only way to reach true knowledge and its role and importance is decisive in ascending to higher positions. Ibn Arabi and Imam Khomeini agree that intuition is the only way to achieve true knowledge and emphasize its role and importance in journey on the path. Ibn Arabi, while defining and explaining the truth of intuition and related terms, believes that all the knowledge that the mystic needs in spiritual wayfaring should be acquire through intuition But the Imam relies more on the epistemological role of intuition in the final mystical stations of spiritual wayfaring. By researching the works of Mohi al-Din and Imam, the Knowledge that specifically can be name the result of intuition are knowledge of the Truth, knowledge of the Divine names and Attributes, and self-knowledge, which play a key role in obtaining knowledge and reaching higher positions. Acquiring this knowledge is only for the prophets and saints

Allegorical interpretation is one of the significant topics of Quranic sciences and theology, which plays a key and practical role in understanding the Quran and hadiths, particularly some verses related to nouns and attributes. Not accepting allegorical interpretation means ignoring the infinite depth of God's Word and falling into the trap of analogy and embodiment. From the beginning of Islam, Islamic denominations and Muslim scholars have had different views on the interpretation of Islamic scriptures, to the extent that some have caused the distortion of the religion and deviation in people's beliefs by being lenient in interpreting the religion. The first contention concerns the difference between tawil (allegorical interpretation) and tafsir (interpretation). The allegorical interpretation of the texts is not in line with the simple interpretation in a way that if the apparent understanding and explanation are not acceptable in a verse, we can turn to the allegorical interpretation. Rather, it is an independent matter and only within the authority of the most knowledgeable and refined people. Therefore, with a minimal view, some people like Mohammad Hadi Marefat and Nasr Hamed Abu Zayd consider allegorical interpretation as a type of interpretation and deem it permissible for all people through simple rules. After stating the literal and technical meaning of tawil, this research explains, investigates, and evaluates the theory of tawil from the perspective of the two Quranic scholars.

Death is a key concept in şadrā’s view. He believes that death is the soul’s transcendence over the body. In his view, death does not just occur as a metaphysical necessity; rather, one can separate their own soul and body with their efforts. The question is: How does death turn from a transcendental necessity to a human phenomenon and how it comes to have a relation with the human will. This article draws on the descriptive-analytic method to show how şadrā establishes a relation between death and philosophy, on the one hand, and death and moral will and purification, on the other hand. A reference to şadrā’s works reveals that voluntary death, moral will, and philosophy all require detachment from bodily belongings and lead to the soul’s existential perfection toward the intellectual degree. This shared fundamental characteristic paves the path for establishment of a relation among the three concepts and transition from one to the others in şadrā’s view.

Farghani as scholars have took a good attention to “knowledge”, “being”, “light”, and “mystical vision” , and explained them very brightly as much as they are the four fundamental aspects existing as epenthetic, without any aspiration, in the “First-Embodiment of the Real”, and plying the role of middle reneges between Oneness of First-Embodiment and its variety aspirations at next degrees. These four aspects are going in common for “discovering the hiding aspect”. Because they lead the first embodiment to become manifest in lower descending degrees. Albeit, we can find, also, the origins of this discussion in his master, Ghonavi,. But, Farghani’s explanation of these four aspects, “knowledge”, “Being”, “Light”, and “Mystical Vision” had been at the main case of attention after him for great scholars such as Fanari, Saiin- al-Din Inb Turaka, Jami and so on. Because of this, it has been one of the subject matter in theoretical mysticism agreed by mystics and they discussed of them in their works.

Shah Waliullah Dehlavi is one of the most important Sunni thinkers in India in the recent centuries who has had a great impact on later schools of thought by raising controversial issues on various doctrinal topics, especially in the field of prophethood of the Prophet (S). For the first time, he considered the Quranic revelation to the Prophet (S) to be a dream, while neither it was compatible with any of the historical and interpretive propositions nor the Prophet (S) or his Companions had claimed that Quranic revelation was a dream. Regarding the Prophet's appointment to prophetic mission, there are two types of invitations: a mission to Bani Ismail and a mission to the whole world, while the scholars believe in the secret invitation and then the invitation of relatives and finally the public invitation. As for the Prophet's knowledge, Dehlavi is one of those who believed in the distinction between worldly affairs and religious and otherworldly affairs in prophetic behavior and hadith. Moreover, he believed in the oversights of the Prophet (S), which has many drawbacks. In the end, Dehlavi, based on weak narrations, believed in the ijtihad (reasoning) of the Prophet (S) and considered it permissible in place of revelation, while this claim requires distrust of the Prophet's words, and contradicts the explicit verses of the Quran.

The following research compares the viewpoint of Mulla Sadra and Muhammad Husayn Tabataba’i about the concept of Badā’ in descriptive and analytical approach.Mulla Sadra clarifies the reality of Badā' by referring to celestial population and analyzes the true course of it’s attribution to God; while Allameh Tabataba’i was able to explain the relation of Badā' with the traits and foreordination of the Almighty through the verses of the Holy Quran without mentioning the cosmos.Allameh Tabataba’i explains the truth of Badā' using the 39th verse of the Sura Rad and also extends it’s inclusion to all creatures who have a fate, and proves it's eternality.Unlike Mulla Sadra who believes that the truth of abrogation and Badā' are different, Allameh Tabataba’i considers them of the same reality, and counts their difference in their inclusion regarding the worlds of Creation and Legislation.Mulla Sadra approves the occurrence of Badā’ in the knowledge and narratives of Ma’suumin [pbut] (the Innocents), meanwhile from the viewpoint of Allameh Tabataba’i the occurrence of Badā’ in the knowledge and narratives of Ma’suumin is not allowed.Obtaining the viewpoint of Allameh about the truth of Badā’ and everything related to it from his publications, and comparison analysis of the viewpoints of Mulla Sadra and Allameh Tabataba’i are the innovations of the present research.

According to the texts of God's knowledge, the purpose of creation is general and necessary, and its path is clearly explained. Some people are satisfied with knowing only the attributes and state reasons such as human limitations and helplessness. Others consider knowledge of the essence to be possible but also necessary, and have affirmed and proved the knowledge of perishing knowledge because it is the knowledge of God with God. Mysticism has in essence stages that Sha'baniyah Litanys are a solid text for its design. These stages are respectively the knowledge of the soul, the attributes of truth, meeting God, annihilation, knowing God with God and sincerity, which is the end of the path and the fourth journey of Sadra, and in fact annihilation of annihilation and survival of God. The research method was descriptive-analytical. According to the findings of the research, the verses of Surah Safat in signing the description of the sincere from God are a prominent sign and a blessed chapter to prove the knowledge of the dying essence. This perception is not above knowledge but above description for non-people.

According to the texts of God's knowledge, the purpose of creation is general and necessary, and its path is clearly explained. Some people are satisfied with knowing only the attributes and state reasons such as human limitations and helplessness. Others consider knowledge of the essence to be possible but also necessary, and have affirmed and proved the knowledge of perishing knowledge because it is the knowledge of God with God. Mysticism has in essence stages that Sha'baniyah Litanys are a solid text for its design. These stages are respectively the knowledge of the soul, the attributes of truth, meeting God, annihilation, knowing God with God and sincerity, which is the end of the path and the fourth journey of Sadra, and in fact annihilation of annihilation and survival of God. The research method was descriptive-analytical. According to the findings of the research, the verses of Surah Safat in signing the description of the sincere from God are a prominent sign and a blessed chapter to prove the knowledge of the dying essence. This perception is not above knowledge but above description for non-people.

Maulana Jalaluddin Balkhi's view on the issue of the possibility and how to know God is important because of his diverse theological, philosophical and mystical heritage of his predecessors. Rumi believes that behind all the phenomena of this world, there is a complete, conscious, infinite existence with all the attributes and names of goodness. Rumi calls this existence God. God is the eternal source of existence and life. God is the Creator who created the whole universe from "nothingness" and only by His will. The center of Rumi's thought is God, "our active Isha" and the Almighty. Rumi is the monotheistic and monotheistic man. He disappears in the attributes and names of God. This man is always in jihad and fighting against himself to overcome internal conflicts and animal desires. Mystical conduct, romantic worship and self-improvement are his baggage. By divine love and affection, he has accepted all the dangers of the "journey to God" and is gradually approaching the realm of divine attraction. In this way, Rumi uses the long language of mysticism and art, the poetry industry and spiritual prose to express his views on God, the world and man and their relationship. In this research, an attempt has been made to study the subject of different types of knowledge and the concept of God from Rumi's mystical point of view by descriptive-analytical method and by using documentary and library sources. Is.

There tend to be key concepts in the thought of any philosopher which represents their intellectual system and serves as a ground for the existence and understanding of other concepts and thoughts of his. The concept of death is such a key concept in Plato’s thought. In his philosophy, there is a profound relation among the concepts of philosophy, catharsis, and death. It seems that understanding them and explaining the relation among them might pave the path for a better understanding of his views. By adopting a descriptive-analytic method, we aim to show the connection among “philosophy,” “catharsis,” and “philosopher’s death.” The stages of this research are in accordance with Plato’s writings so as to open a door to an understanding of many concepts in his philosophy. We conclude that in his view, philosophy, the philosopher’s death, and catharsis are all grounded in the same foundation. It is true that philosophy is a particular kind of discourse between two persons, death is the separation of the soul from the body, and catharsis is the purification of the soul from bodily attachments, but all these three cases involve a common concept of the soul’s separation from flowing things and its turning toward the real and eternal being. Thus, not only do they have the same function in terms of their instances and none of them is possible without the other, there is also an implicit correspondence in their concepts as well.

Knowledge of God can be done in two possible ways: Knowledge through science is and the way to receive the mystical ‌state . As the result of the siege and the mysteries of the world in theinsight of the glorious Mahmud: Knowledge is the annihilation of truth. Knowledge is the truth of all human beings. Everyone, being a human being is a human being. Knowledge is based on human consciousness, because it does not return to the fire of austerity. It does not reach the perfection of the hands. When a person realizes the truth of the world, he becomes the owner of the position and attains the issue of sight. Since the seeker does not graduate from selfishness, he does not worship God the first step is to be a servant in order to attain divine freedom and contentment. Because in order to be perfect, one's heart needs time. ‌The importance of the subject is summarized in this phrase. Do mystics have the same opinion about knowledge or not this article has been reviewed in or should care include the mystic? Also, does knowledge have levels? Can a mystic perceive the divine essence as it is? Descriptive -analytical manner. The question is, does austerity and behavior alone lead to knowledge?

Ibn Sekkit, a companion to Imam Jawad and Imam Hadi, is considered one of the scientific and practical role models of the third century AH. After acquiring knowledge, Ibn Sekkit began to teach and serve as an educator in the Abbasid caliphate court for a while. The important and authentic historical sources have considered him an authority in some fields of knowledge, praising his social and scientific morality and conduct. He was also a reliable source in transmitting hadiths and traditional accounts. Investigating the existing sources and commentaries in historical and geographical books, biographies, literary sources, and accounts of personages and related encyclopedias reinforces the idea that Ibn Sekkit, apart from the prevalent knowledge in his own era, enjoyed other knowledge as well; and this reveals the necessity of studying about him. The present study seeks to explain firstly how Ibn Sekkit’s scientific status was, and secondly, how his relationship to the various sciences in his age was. The research method is descriptive-explanatory and deals with Ibn Sekkit’s scientific status.

Human understanding and unity with God is one of  topics that is very important.in Hindu mysticism especially Vedanta school and Islamic mysticism particular Masnavi. In this paper, We investigated the expression of factors and obstacles to achieve unity.And the use of the Hindu scriptures and commentaries written on Masnavi of Rumi and after review the main elements of the unity in Vedanta school ;Atman and Brahman and man and God in Masnavi . Superior knowledge or intuition, self-knowledge and the benefit of the teachings of theGuru or old , are common ways to connect with the Absolute Truth between Two mysticism.In addition to these factors , Rumi expressed the factor of love that ,Shankara, particular main exponent of Vedanta school, less than attension to it.The factors such as, apparent knowledge or lower, Ignorance or Avydya, Maya or illusion, are Causes that Man stopped coming to God And seeker With the benefit of factors And pass from  Obstacles ,Can be achieved unity with God.present research is a descriptive comparative study and data are analyzed and  using a content analysis method in a library method

The relationship of mankind with truth and his scope of knowledge to God has always grabbed minds of the mystic scholars. In this way, there are different types of approach to the epistemological field and the extent of the scope of the envelopment and recognition of human being toward God.Undoubtedly, Sanai's approach to the relationship between man and truth is important because he has a versed in law and mystical school of though and he has created a deep link between the principles of religion and mysticism.In order to achieve this position, he introduces the tool and mechanism that is based on the three principles of reason (argument), love (mysticism) and quote(Quran).According to him, the alignment and unity of these three epistemic instruments pave the way for the humankind to know truth. He believes that reason is the first necessary tool in this way. But Sanai's praised reason does not have the necessary function due to the inherent limitations of its function and because of the lack of enumeration of the essence of the truth is imperfect and sterile; therefore, the Sanai prefers the love (mysticism) in the recognition of truth.The function of love in his epistemological field is to provide a platform for a higher understanding and elevation of the epistemic level of the seeker. His third epistemic tool is the Qur'an. In his school of thought, seeking for the Qur'an to achieve certainty of heart and faith is necessary but in order to understand its true meaning, the human heart should be free from temptations and desires.From Sanai's point of view, recourse mysticism and esoteric intuition is the basis of the seeker to attain this level of existence.In this research, the analytic-descriptive method of the Sanayi epistemic triangle based on these three pillars has been examined and it is concluded that he considers these three most important and most effective factors in recognizing the truth and he believes in their convergence and coexistence to achieve a true self-knowledge and real cognition.

Love and knowledge have been one of the most important themes of Islamic culture and mystical literature and have had a variety of reflections in the works of the great politicians and mystics. Imam Mohammad Ghazali Tusi, one of the most famous scholars of Islam and Iran in the fifth century, has made good use of it in his works, especially in the al-Qadiyyah of bliss, and has provided new insights. The purpose of this article is to analyze the place of love and knowledge in al-Ghaz’s works in this descriptive-analytic study. Knowledge in works, both sensory, intellectual, and Judaism, though the only way to attain perfection is to know intuitive knowledge, and to attain that intuitive knowledge, it requires the effort and cultivation of the seeker's soul.