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

One of the fundamental epistemic problems for human beings is the meaningfulness and valuability of life, which relates to man’s spiritual perfection and happiness. Therefore, a proper connection and attachment with God, the source of existence and supreme perfection, is what gives value to life. One way to communicate with God and embark on the path of true Tawhid is through "Divine love." This article aims to demonstrate that God is the sole source of the valuability of life, discussing the position and influence Divine love has in the valuability of life. To answer this question, the article seeks guidance from the ideas of ‘Ain al-Qudat Hamadani. The data required for this research were collected from books and specialized sources available to the author and analyzed in a descriptive and explanatory manner. Therefore, this research is innovative in presenting the most important position and influence of "Divine love" in giving meaning to human life through the explanation of the principles posed by ‘Ain al-Qudat about love. The result indicates that in the mystical vision of ‘Ain al-Qadat, the scope of this concept is such that chaste virtual love, uncontaminated by physical desires, encompasses Divine love and follows an evolutionary course. As a result, the level of the value of life, rooted in Divine love, is continually nurtured and developed, leading to life and tenderness of the soul, godliness instead of selfishness, friendship with the one who loves the Beloved, and pure submission and obedience to the eternal Beloved.

Human being has two existential dimensions, body and soul. In other words, they are the physical and the metaphysical things. The soul is considered as the first perfection of the body. This is the perfection on which the humanity of the mankind depends on. That is, without the soul, man will be nothing but a lifeless inanimate object. Therefore, the most important aspect of human existence is his/her soul. Furthermore, the soul is related to the body and there is no doubt that the soul relates to the body. That relation of the soul is managing the body, not immanentistic. The soul is self-conscious and perceives its own existence in a self-evident way. The body is the carrier of the soul. As long as the soul needs the body, it manages the body and when the powers and talents of the soul are actualized, the soul abandons the body. Death means the beginning of a new movement towards another destination. What causes the life is not the cause of death; rather, what causes the death is the cause of life. After the worldly life, death comes. Worldly death is a precursor to life in Barzakh (i.e. purgatory life: the period between death and resurrection) and the death in Barzakh is a precursor to life in the hereafter. In all these stages, the soul is the managing master of the body, both the worldly body and the one in purgatory life; And according to Sadra's accurate explanation, it is the carrier of the body. In this study, a descriptive analytical method is employed in order to deal with the relationship between the soul and the body.

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.

Rumi is a prodigious verse in the breadth of thought and the power of expression. Undoubtedly expressing narrow rules and heavenly meanings in the form of anecdotes and allegories, poetry is one of Rumi's unparalleled skills. In his mystical view, Rumi describes the dimensions of life (worldly and afterlife) in the form of poetry that only general and compassionate intellect can understand. In this paper, which has been done by content analysis and descriptive-analytical method, the meaningful components of life have been explored from Rumi's point of view. Rumi collects philosophical and mystical components of life and explores them from various aspects such as material, spiritual, worldly, eternal, animal and human. This article contributes to these components and explores them from the perspective of the Mathnawi spiritual pastor. In this paper, components such as sadness, happiness, self-knowledge, death awareness, etc. are discussed from Rumi's point of view, and their role in life and their meaning in life are discussed. Perhaps it can be said that one of the most important teachings of Rumi regarding the meaning of life is self-knowledge, the purpose of our life is to know ourselves and to examine ourselves. Rumi believes that in order for man to have a correct understanding of the meaning of life, he must know himself, then he will know that existence and the God of existence are all in him, the treasure and treasure that man seeks is his soul.

The most important cause in appearance of philosophy and man’s tendency to meditation and thinking is death. If there were not death, the man never thinks to his existence. Therefore, the foundation of each person’s thought is summerized in his attitude to death. In poetry of mystic poets, death is one of the important elements that the main concepts of their thoughts are related to death and death-thinking. The concepts like “Secluding”, “World-quarreling”, “Seizing an opportunity”, “Transience of world”, “Transience of life” and “Exhortation and moral instructions” all are became meaningful in relation with death. These poets also have had the psychological and sociological approach to death-thinking. They also have mentioned the causes of human’s fear of death and psychic states that are result of death-thinking and also the influence of social circumstances in death-thinking has been illustrated in their thoughts.

Man’s concern throughout history has been live a happy, pure and agreeable life; an ideal personal and social life, without oppression, injustice, and associared happiness, perfection, and immortality. In Sadra's thought, man can create a pure, eternal, and agreeable life for himself in this world and the hereafter; an individual and social life, with faith, pure, and licit in this world which contributes to living a blissful, eternal, life replete with divine blessings and attaining the position of nearness to God and his good pleasure. According to Mulla Sadra, man has a worldly life, purgatory, and hereafter and real life; a life that, leads to a life superior to the life in this world. At the beginning of its formation, the soul is a completely natural and it originates from the body, and with the passage of time and through the substance movement, it reaches the stages of growth and separates from its original low level. Man can be brought nigh to God, and among his righteous servants, a perfect man and among those who have attained the station of nearness to God and his good pleasure through free will, pure nature, the nature of his God and through faith, righteous deeds and by pursuing the path of servitude to God, escaping from the material world and removing earthly limitations from the heart. This study analyzes the nature and the position of an agreeable life in Sadra's thought using an analytical and theoretical approach.

The motion, life and time are dimensions of human existence and time is one of the most important philosophical issues in understanding the meaning and progress of life. In Mulla Sadra and Bergson's philosophies, time is related to the meaning of life. Here, pointing to the fact that they were contemporaries, and also their similar emphasis on the fact that time is the magnitude of any motive being,such as mankind, the relationship between time and the meaning of life can be explained and analyzed. In this research, the analytical-comparative method is developed to prove that one’s life is his presence in different stages of time and also the moments of life corresponds to the minutes of time. Thus the meaning of life can be concluded from two facts: first, the adherence of the system of life on the basis of the order and the sequence of time and second, one makes the present and the future according to his experience of the past.

Lifestyle is one of the important issues that has occupied the minds of thinkers in today's world, especially in the fields of psychology and sociology. This phenomenon is of great importance in the scientific communities of the world as well as Iran. On the other hand, despite the attraction of Islamic lifestyle, it has been accused of escaping society and even opposing the life over the course of history. Explaining the concept of "mysticism" and "lifestyle" based on Rumi's mystical attitudes (d. 672 AH) and the views of contemporary psychology, this research analyzes the different approaches of mystics towards the life. The findings show that, the lifestyle from the viewpoint of late psychologists, in particular Alfred Adler (1870 AD), is not just the human exterior behaviors, rather, the lifestyle is a system of attitudes and actions, so that nothing is outside or separate from the lifestyle. This comprehensive approach to the lifestyle is more closely associated with mystical attitudes. In dealing with the lifestyle issues, Rumi also believes that the human action is affected by his spiritual attitude, and in dealing with the phenomena of life, he follows the pattern of "acceptance and development": He accepts the needs of the material life, but he believes that, since man is beyond than this life, he must look for a superior life; that is "the spiritual life." This approach to the life, can be appealing, pleasant and persuasive to contemporary humans.

Today, the examination of the meaning and the nature of the meaning of life has turned into a significant problem in philosophy of life, which is not irrelevant to important issues such as value, purpose, God, death, and faith. In the meanwhile, influential authors in literature and philosophy have, in addition to their deep concerns with the problem of the meaning of life, brought about admirable analyses and meaning transformations for their readers. Tolstoy, the influential author in the 19th century, was deeply concerned with the problem of meaning, value, nihilism, and God, in his work, such as A Confession, Ana Karenina, War and Peace, and The Death of Ivan Ilyich. A detailed consideration of Tolstoy’s work and life reveals that he passed through three stages of the meaning of life—the meaning as moral perfection as the value, the meaning as the achievement of money, fame and wealth as purposes, and the meaning as value of the life obtained through qualities or actions—to come with a value in the fourth stage of his life that is obtained in light of a renewed faith in God.

Salvation and spiritual perfection are major issues about man. In view of Islam, salvation is proximity to the Almighty God. It is an axiological proximity via spiritual journey, abiding by Sharia law, and expressed by such words as “fowz” (victory), “falah” (salvation), “Ind” (near), and “liqa” (countenance) in Arabic lexicography. The key questions in this connection are: What is the meaning and nature of proximity? What happens when those in spiritual journey become nearest to God? Do they experience a real and perfect evolution or they are only entitled to be nearest ones to God? What are the major traits of this proximity? This paper intends to clarify the nature of proximity and its qualities. In Islam, proximity is achieved through spiritual journey and perfection and in realization of proximity, the inborn traits and qualities of man tend to God at the speed of lightening, or at medium or low speed. Then, as a result of internal revolution, he gains pure life and enters the World of Light. Thus proximity is a real, skeptical and acquisitive practice.

Imam Khomeini's pan-animism can account for the flow of life, cognition, motion, volition and rationality in all entities in the world, even the solids. Imam's principles about the language of the Quran-according to which words are used for the spirits of meanings, can lead to certain exegetical interpretations establishing the entitie's lives and rationality-they might count as Quranic evidence for his pan-animism. On the other hand, Imam's philosophical and mystical principles, such as the identity of life with knowledge and power, substantial motion, expansive existence (al-wujud al-munbasit), and the flow of love throughout the world underlie his pan-animism.

Perhaps among those Iranians who are eager to study، especially those having fun with Persian literature، you can rarely find a person who is ignorant about what the scholar of Toos، Ferdowsi، had stated about his own valuable poetry—Shahnameh: A huge palace out of poetry founded I No rain or storm ever makes it dieIt is absolutely true that Shahnameh is a huge and large palace which is its history of existence has always attracted the attention of great scholars and architects، though no one has ever been able to view the overall angles of the work all at once and through the lens of his personal binoculars; in other words، no one has succeeded to dominate over every aspect of the work. The writer''s word، Shahnameh is like an epic bride who has never had the chance to sleep with any groom. However، since the fairy faced bride can not tolerate her veil، every now and then، she peeks at her suitors. Therefore، every suitor، too، has been able to only observe or espress her eyebrows or eyelashes from the perspective or position he has been aware of. Accordingly، the writer''s endeavor is to mystically take a look at the tale of Rustam and Sohrab، and the death of Rustam in general. It is hoped that the purpose is served God willingly.