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

The coexistence of religious followers is centuries old and these relationships have led to the development of friendships, the closeness of traditions and finding common ground. In the current era, dialogue between the great religions of the world is necessary. The increase in direct communication between people who have different world views, beliefs, cultures and customs is one of the factors that necessitates the need for inter-religious and inter-cultural dialogues, as a result of which people, in addition to followers, have different beliefs and world views. They understand different things, they define their position towards them. This article examines the possibility and solution of realizing inter-religious dialogue and considers the category of wisdom to be the most important and comprehensive component in inter-religious dialogue. The etymological investigation of wisdom in different religious traditions and its position and importance in religions, as well as research into its functions, shows that wisdom emphasizes the necessity of dialogue on the one hand and can be the best basis for dialogue on the other hand. The comprehensiveness of wisdom in the field of inter-religious dialogue is such that it can not only be the basis of dialogue, but it is also very efficient and effective in the method and manner of dialogue. After analyzing the necessity of dialogue and the possibility of realizing the dialogue of religions on the basis of wisdom, we come to the conclusion that this theological discourse will lead to a moral insight that the highest fruit of that is justice, the observance of which can lead to a fair judgment about another.

Man, the lord of creatures, is an ambivalent creature who, both in creation and in conduct, belongs to both sides of body and soul, or exaltation and inferiority, which is presented in the story of creation with the allegory of earth and water or light and darkness. In Shahnameh, under the influence of Zoroastrian and Islamic teachings, this idea has been proposed and the transcendent dimension of existence, which is the soul and spirit, can reach transcendence and salvation in the light of holy wisdom. Although this view has been expressed in many religions and schools of thought; however, what convinces us that Ferdowsi paid attention to Zoroastrian teachings in the process of human creation is a focus on rationalism. In Zoroastrian thought, there is a special connection between the transcendence of the soul / soul and the following of wisdom, which has been continued by Ferdowsi; in this way man can achieve goodness and enlightenment by following wisdom and perfecting the soul / spirit. In this research, which is reviewed in a descriptive-analytical manner and based on library sources; we will analyze this idea and its origin.

The system of existence and the system of this material world are designed and governed based on Divine Wisdom, and on the other hand, Divine Wisdom is the origin of actual wisdom in human life. Therefore, as the caliph of God, by being created with the Attribute of Divine Wisdom, man can realize a wise life for himself and others in the society. Therefore, this research, by using the descriptive-explanatory method, wants to answer the basic question that what are the effective aspects of achieving the position of wisdom in society and what effect can it have on human life style? In this research, it has been tried for applying the belief in the Attribute of Divine Wisdom, first the Wisdom of God from different aspects and then the effects of faith in His Wisdom in human life. The findings of the research show that belief in Divine Wisdom in society and the creation of human beings as wisdom in giving meaning to life, strengthening the family, protecting the privacy of the family, responsibility and prosperity, making firm of work, production of knowledge, wisely using and etc., have a v very important role. The results of the this research show that man finds real life based on the belief in God, the Wise, and in this style of life, man naturally considers the model that has the most harmony to achieve closeness to God as desirable in his personal and social life. Therefore, with his own will and authority, he puts all his life's affairs in the path of this goal and all the actions and attributes of man have the Divine color and smell, and in this way, the functions and different aspects of man can be transformed into the manifestation of God.

Edmund Burke is one of the Western thinkers who have attracted the attention of researchers due to the use of pragmatic propositions from religion and philosophy in his political thought. However, the lack of systematic written theory and knowledge has caused contradictory and erroneous interpretations of his thought. Considering the importance of the role of religion and philosophy in Burke's anthropological, epistemological, and sociological foundations and their function in the political and intellectual developments of the past two centuries, the present article by adopting a qualitative approach and applying the method of argumentative analysis seeks to examine the outcome of religion, natural law and reasoning as three fundamental, epistemological, and pragmatic pillars in Burke's thought and to answer some basic contradictions in this regard. The findings show that despite not being a theologian, Burke is against the non-revealed interpretation of religion, human nature, and human society. The same point of view is also present in his epistemological foundations, in such a way that his understanding of natural law, respect for conventional wisdom, belief in the submission of authoritarian government to the law, the continuous emphasis on the rights of citizens, distinction between the functions of practical reason and theoretical reason, and his understanding of social man ordered towards the common good, are all influenced by his theological thought, especially the school of Thomism. Burke lacked a stable system of comparative reasoning and opposing theory in his thought, and his understanding of religion was sometimes partial and based on religious assumptions rather than his understanding of the truth of religion. However, the same divine view is also seen in the purpose and method of his political reasoning and moral theory, which ultimately led to his realistic attention to man, nature, rights, governance, and freedom in the form of divine universal order.

The manuscript of Hadᾱiq Al-Anwᾱr is a detailed treatise on mysticism and monotheism, with a simple and sent prose by Mohammad Sadegh bin Mohammad Baqir Qomshami; who lived in the Qajar period and his work is one of the works of the literary return period. In the first chapter of the introduction, the author mentions his biography. The author has arranged his book in eight verses and each verse in several flowers and genealogies. In this edition, the author has brought many poems and anecdotes from other poets and writers. The anecdotes of the gardens of light are an example of fiction in Persian mystical prose texts. In this book, the author has expressed the educational, moral and mystical themes in the best way and has common themes with the thoughts of Imam Ali (AS) in Nahj al-Balaghah. Considering the historical and literary importance of this work, the author intends in this research to show the conceptual and content effectiveness of Mohammad Sadegh Qomshami from Nahj al-Balagheh in the creation of the book Hadᾱiq Al-Anwᾱr by a descriptive-comparative method and focusing on themes and ideas. Religious and moral issues deal with the main common themes of these two books, including piety and piety, justice and justice, avoidance of oppression and benevolence and benevolence.

Mystical lifestyle consists of principles and bases that can be mentioned as its distinguishing features from other lifestyles, so one way to understand mystical life is to explain these principles and present them in a systematic structure. According to this, in the present article, the subject of discussion is the extraction of mystical life's principles by reflecting on Ibn Arabi's thought in a descriptive and analytical manner, which constructs the components of a mystic's lifestyle that has achieved the status of assuming the Divine character by going through the process of progression in the path and offers a model of living in terms of vision and also practicality that sets it apart from other lifestyles. These principles were referred to as "worship and freedom", "wisdom", "noble character traits", and "non-conflict", which are arranged together and form a systematic structure. While discussing these principles, the ontological and anthropological foundations that explained them were also discussed.

Wisdom and love are two basic topic in Shah Nimatullah Wali’s poems. From Wali’s point of view love is such a divine gift placed in human’s inside. It is a medium to arrive to integrity and luck. The basic idea in Shah Nimatullah Wali’s doctrine is intuition, not logic. Pantheism is reflected frequently in his speech that is under the influence of Ibn Al- Arabi’s thoughts. Shah Wali disagree with materialistic nous and thrift like Attar Neishabury. He belives that wisdom can’t comprehend with love, and it is an abstacle (hijab) to arrive to cognition and true love. On the contrary, he belives that the Universal Intelect ( Aghl-e Kolli) is vicar of God. He worships it and belives that the Universal Intelect as the first creature acts as a collaborator for love. As a result, he confirms that Wisdom is combined to love and mystical madness and there is no conflict between them. This article has been collected by library style and has been processed by analytical and descriptive methods.

Human being as a multidimensional creature has been always an important subject in prophet’s divine training. Knowing all dimensions of the man, either its body or soul have a special function and message in the path of sublimation. The phantom is one of the most effective elements among diversities especially the human beings. Ion This article studies the position of phantom in religious training based on Islami mysticism and wisdom. The research method is descriptive analysis with a positive approach to the subject. At first it describes the conceptual and confirmative cognition of the religious training. Then it focuses on the wisdom as a medium and some features such as creativity, mimesis, and epistemic values of conceptual cognition. Finally, we disproved that wisdom is the starting point of religious training.

The purpose of this study is to explain the concept of "wisdom" as one of the most frequent and important Qur'anic concepts. The concept of wisdom, as a frequently used word in the Quran, is of great importance in the Holy Quran. Therefore, in this study, the conceptual analysis of "wisdom" and its semantic categories are extracted from the verses of the Holy Quran, using the descriptive-analytical approach. This research uses the verses of the Holy Quran along with their interpretations and databases related to the subject of the research, which were purposefully studied and analyzed. By examining the context in which this concept was used as well as extracting similar other concepts based on syntagmatic relations, it became clear that the concept of "sing-signs" is often organized alongside wisdom and therefore can be considered to have a syntagmatic relation with "wisdom". The denotation of the verses and the signs that should be rationalized are in the verses referring to creation (natural phenomena): "monotheism, resurrection and prophecy" and in the verses referring to legislation: "the exoteric meaning of revelation".

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.

This study examines the meaning and function of reason from the point of view of Mulla Sadra and Mehdi Haeri Yazdi, the two great exponents of the Book of Sufficient Principles. Analyzing the meaning of reason from the perspective of two philosophers who are three centuries apart, indicates the importance of this study. Despite the three centuries of time difference between the two philosophers, there are many commonalities between their views. There are also disagreements about examining the concept of reason in the narratives of sufficient principles among them. In this article, we have tried to study the meaning and purpose of reason in the hadiths of reason and ignorance in the Book of Sufficient Principles. Her view is different and relatively new in jurisprudential and narrative form. Haeri's view is sometimes in line with Mulla Sadra's, and sometimes it is opposed and sometimes rejected. Finally, we explain and compare Mulla Sadra and Haeri Yazdi on this issue

Studying about the feminine aspect of God in various religions is one of the topics that has been discussed in feminist theology and it could promotes the status of women in the religious community. One of the important issues in this field is the feminine embodiment of divine wisdom. This female divine figure has a prominent place in the two religions, namely, Judaism and Buddhism. The embodied feminine wisdom has appeared in Judaism as Hakhma or Shekhina and in Buddhism as Prajnaparamita. Since these religions are known as the oldest and most popular religions in the world, it is very important to study about the embodied divine wisdom in its feminine form. Moreover, the impact of this issue on the religious community has been cleared. This research tries to discuss the evolution of this concept in these two religious traditions, its dimensions and social function.

The Bible, as a literary work, has a variety of literary genres that one of their most important genres is called “apocalyptic genre. The book of Daniel, writing at the end of second century BC, is known as one of the earliest Jewish apocalypses which like other apocalyptic writings has an unknown writer (Pseudonymity). One of the important feature of apocalyptic writing is symbolic expression which includes subjects such as the cosmogony, eschatology, prophesizing the world catastrophes, the resurrection, the final judgment of man and of the world. The present study is seeking to point to background of this research considering the importance of apocalyptic literature in Bible studies. Also this article seeks to point to introduce and express the characteristics of these genre and examine the common general forms and contents of the apocalypses. Moreover specially pay attention to the symbols of the Book of Daniel to the roots and uses in other Hebrew and non-Hebrew literature. This book is one of wisdom books which has been written for teaching wisdoms and moral values. Thus, such texts attract the readers to think more about symbolic concept of them.

Spiritual intelligence is the result of decades of studies in the field of religion psychology, which as an infrastructure of spiritual capital plays an important role in increasing the psychological capital, well-being and spiritual maturity of a person, the effectiveness of management and leadership. Considering the role of religious teachings in the formation of the concept of spiritual intelligence and its promotion in contemporary and creative research texts from the perspective of Islamic studies, the purpose of this study is to contrast the sources, inferences and symptoms of spiritual intelligence from Islamic sources and design a model of spiritual intelligence. It was from an Islamic point of view. The main question was whether spiritual intelligence was conceptualized directly or implicitly in the original texts, Islamic philosophical and mystical sources? And if yes, what are its components and indicators? To modify this pattern, the qualitative method of document analysis with two techniques of conceptual analysis and content analysis as well as independent processing through MAXQDA software was used. To ensure the validity of the research and its model, the completed method of quality studies of Lincoln and Guba included four criteria of reliability, validity and connectivity, personality verification and mobile transmission. The results showed that this concept is processed in Islamic texts in the form of a system of three categories of intellect, heart and wisdom and with words such as holy power, holy wisdom, esoteric intelligence, faithful foresight, the highest level of intelligence, wisdom, intuition and also with glasses. The term spiritual intelligence has been designed and studied and spiritual intelligence has been introduced under the titles of "Ulwal Bab" and "Oli Al-Absar". The five components and indicators extracted from Islamic texts and sources are: searching for meaning and purpose (with indicators of questioning and critical thinking of existence, discovering and creating meaning and purpose in life and work), changing understanding (with indicators of virtue) Cognition group, the effect of transcendence on methods, levels and sources of cognition); Use of relevant ads (with indicators of God-awareness, transcendent self-awareness, verse perception of existence, discernment of good and evil); Spirituality (with the index of inner spiritual life) and Wisdom (with the index of living wise).

According to Jewish mysticism and Islamic mysticism, God Almighty has placed a mediator between himself and his creatures, who have common names in the sacred texts of both religions. One of them is "Wisdom". In this article, based on the comparative method, the concept of "wisdom" in Jewish mysticism and Islam is analyzed. The most important innovation of this research is to prove the hypothesis that although in Judaism "hesed" and love are the life-giving principles and in Islamic mysticism the movement of love has the same role, but in both mysticisms, before the divine love that has manifested manifestations. Wisdom has played a role. Therefore, the theological doubt that if God is always loving and at the same time capable, then he should have creation from eternity, is answered in Qabalah mysticism and Islamic mysticism in such a way that God, prior to intrinsic love, is wise and is His wisdom. Which pours out his love.

Apparently a number of verses in the Qur'an implies viewing God at the resurrection, such as the verse: "The Wonderful Face of the Nazareth of the Sabbaths" (Resurrection / 23-22); however, the appearance of some other verses, including the verse: "La Turdek al-'Abssar and Hüyükr al-'Abssar & "(Nawam / 103) denies the observation of the Lord. The verse of the Day of Resurrection (23) ‘they are observing God’ is the point of difference among Asharites, Mu'tazilah, and Twelver, as well as mystics. In this verse, the what of the meaning of the words "ela" and "observer" are carefully attended by commentators. This verse, by turning attention to the word "observer", is one of the documentation of the permission of the permission of the sight of God, including the Ash'arites. The Mu'tazilite and Imami commentators, while explaining the correct meaning of the verse, have declared the Ash'arites' promises incorrect, but they themselves have contradicted the meaning of the verse. In this research, by documentary and library method, in a comparative analytical method, they try to express the various statements of the commentators and examine the critiques. By collecting all the semantic possibilities together with different narratives, these verses are explained and explained. Been paid. And the results show that the possibility of "seeing the truth" with the eye, in this world and in the hereafter, is not possible, and from the perspective of the heart, the reappearance, the expectation of reward and rejoicing; the most correct opinion, the expectation of mercy and God's rewards and blessings.

Zahir Kermani, the Shiite poet and literary man, lived in Kerman during the twelfth century AH. There are four works left by this poet: Masnavi, Golshan Zohour, Majmaul Bahrain, Vameghi and Ezra. His Masnavi was mistakenly mentioned at the introduction of Divan in handwritten copies. It includes 8743 couplets. Most of his couplets form ethical and religious contents. The language is largely simple, fluent, and intelligible. Zahir primarily helps from wisdom to understand and comprehend mystical matters at the stage of recognition. He deems asceticism, hypocrisy, pretension, and sin as an obstacle over the course of sublimity and understanding of humankind, for which her recommends controlling one’s soul as a remover of the obstacle. He believes that realistic individuals refuse hypocrisy. In addition, asceticism is a weapon for controlling soul; and the purity and truthfulness of humankind versus repentance creates a shield against the evolution of human soul. Thereafter, for its evolution the soul goes on a spiritual journey through the wings of love beyond its wisdom. He is the representative of honesty and certainty so that he makes every effort to live in reality and gain the Almighty satisfaction. He is a personage that by means of asceticism assumes God to be watching over his actions even in his loneliness and veil, and when encountered with sensitive situations, he trembles and responds negatively so that this turning away holds a lot of consequences and results. He presumes repentance to be turning back from sin and compensation of wrongdoing. He believes that the one who walks the course of guidance will eventually arrive at destination whereas the one who picks out deviation or aberration will arrive at failure and disgrace.

Like the miracles, the Kramat (Mystical Wonderworks) has hidden, unknown and supernatural causes that can not reach anyone for all those reasons. These unknown phenomena have been one of the most important appearances evidences for denial of Sufism. The mystics sometimes invited the people who accepted the haphazardly of Kramat, but they also argued that they were basing themselves on the proof of Krmat. In many of their works, we come up with titles such as "Proof of Kramat" or "Causes for Kramat". The greatest concern of the mystics was in the discussion of the Kramat of Olia in the context of proving this phenomenon. In this research, the foundations of the mystics is expressed in proof of Kramat in three groups of wisdom, quotation and unanimity. Despite these reasons, Kramat has also been the excuse for some doubts. Therefore, it has also been attempted to the most important doubts. If Kramat is accepted as a strange and unknown phenomenon essentially, this is a great achievement in order to achieve a kind of realism in which it recognizes both external reality and hyperreality, such as Kramats and miracles.

The purposefulness of the system of existence, the finality of history, and the need for the ultimate evolution of man and human society are included in the common teachings of all divine religions, reported in the Holy Qur’an. In addition to the divine teachings, since the seventeenth century when the idea of evolution of history and society has been accepted by most historians, philosophers of history, social scientists, sociologists and anthropologists of the West, many of western thinkers such as Spencer and Taylor, Pascal, Igo, August Kent, Condorcet and Hegel, who believed in the Absolute Spirit of the World, decided to draw certain shapes for the type, how and quality of the evolution of society and human history. Although the basis, type of attitude and detail of the thoughts of these thinkers are assumed with many challenges, being its study beyond the scope of this article, according to the Qur’anic verses and the Prophetic (PBUH) and Ahl al-Bayt (AS)’s narrations, the purposefulness of the system of creation, finality of history and the evolution of man and human society will be set and manifested by the advent of the apocalyptic savior in Mahdavi society. Findings of this article, based on the study of verses and hadiths in a descriptive-analytical method, prove the fact that the Mahdavi utopia is the only society that shows the highest evolutionary stage of history, society and the perfection of human beings, by which man will rank in the highest degree of Allah’s servitude, rationality and knowledge; thus, Mahdavi utopia, on the one hand, is the manifestation of the perfect reason and all human dimensions and virtues, and on the other, is the performance of the vast divine mercy for that Allah created beings.