جستجوی مقالات مرتبط با کلیدواژه « angel » در نشریات گروه « علوم انسانی »

Based on Manichean Middle Iranian texts and with a textological approach, the present article tries to define the meaning and usage of some termini tecnichi in Manichean angelology, especially the words “angel” (frystg, fryštg) and “apostle, messenger” (frystg, fryštg). The use of a word for two meanings and/ or two concepts in the Manichaica was a result of the redefinition that each of the different Manichaean communities presented of the two concepts “angel” and “apostle, messenger”. The article shows that the Iranian term frys/štg has been redefined and expanded in meaning in Manichaean literature under the influence of Syriac writings; A redefinition that could create an angel from an apostle/ a messenger and a king from the angel. Here, we also examined the termini tecnichi Lord, God, Son of the God, and showed in what contexts these terms appear and what examples they refer to. Our study shows that all these were used not only for angels and historical characters (like Mani and Manichaean leaders and electi, as well as previous apostles), but also included at least one of Manichaean gods, i.e. “Third Messenger”.

Angels are inconspicuous beings that god created them to serve through his orders. On the other hand, it is intertextuality which is the method of text convergence, based on impressionability from previous texts and the influence on later texts. The current research is qualitative research with the descriptive-analytical method based on library resources and with the aim of investigating the role of angels in the poetry of Hafez of Shiraz and Imam Khomeini, it has been compiled based on Quranic intertextuality. Both Hafez and Imam Khomeini had mystical tendencies and regarding the fact that they had complete familiariaty with the word of God, therefore the dominant theme of their poems is based on mysticism. Angels as executors of God's orders, which mostly have a formative identity, are well considered by Hafez and Imam Khomeini. They pointed to a wide range of angel's activities; both aspects of mercy and wrath and also in between which depend on reaction to human behavior, were regarded.

The four holy beings are among the oldest religious beliefs formed among peoples and nations, in fact, these are the first forces that come from the Almighty. In all religions and since ancient times, they respected and valued these forces and created different symbols for the four holy ones. Also, people of different cultures gave them different names such as Angel, God, Messenger and goddess. Belief in these angels is considered one of the important topics of divine religions. The position, role and characteristics of angels can express the type of vision and worldview of the beliefs and followers of many religions. This research with a descriptive, analytical method and with a theoretical and documentary approach aims to deal with the attributes and characteristics of these four creatures in addition to their roles and duties. And have a look around the concepts and use of the number four. The results of the research indicate that due to the centrality of belief in God in the religions of Islam, Zoroastrianism, Christianity and Judaism, the four holy beings have a lot in common in some features.

The Qur’an is a multi-layered text with inward aspects, and the discovery of its semantic layers requires a methodical look. The present study aims to offer a comprehensive semantic model for divine assistance by means of angels, using the method of semantics. The author endeavors to analyze the related terms in the discourse chain of two consecutive verses of Sūrah Āli-Imrān, i.e., 124 and 125, and verse 9 of Sūrah al-Anfāl, in terms of intertextuality, juxtaposition and substitution relations, to present the Qur’anic worldview of the words, and to seek help from other related verses as a confirmation by employing the Qur’an-to-Qur’an interpretation method. The outcome based on the verses is that from among the cases of juxtaposition of the focal word, assistance, with the words, patience, piety, enemy’s evasion, time and urgency, one thousand, three thousand, five thousand, the marked, the successors, the sent down, the Believers, supplication, answering, salvation and sufficiency, the highest relation frequency has occurred with “Lord” and “angel”, and from among the most frequent substitutes for assistance, “help and aid” can be mentioned. This type of assistance is specific to the Believers and contingent upon conditions that bring about help, aid, victory, good news, heartfelt reassurance, piety and gratitude, and in turn, lead to destruction, despair and humiliation for the other party; a thorough, continuous, sufficient and saving assistance, the main helper of which is God who assists through material and spiritual means.

Sanai Ghaznavi's Hadiqah-al-Haqiqah has been analyzed and has been studied from different perspectives, and due to the design of religious-mystical issues as well as legal and Islamic ideas that sometimes have an unrelated connection with metaphysics, it is a suitable platform for reflecting supernatural foundations. In the present article, while extracting religious and Qur'anic examples such as destiny, the unseen and the realm of the world, in the Sana'i Hadiqah al-Haqiqah and presenting statistical aspects and showing the frequency of each, some components of Sana'i's point of view are explained. The analysis is located. The research findings show that in Sanai's mystical view, due to his religious and Islamic beliefs, there are many Qur'anic and Islamic themes in his mind and language. By reviewing Sana'i's hadith, we can clearly see the abundant use of these terms and themes. Among the four themes, the unseen world has the highest frequency. On the other hand, Sanai uses these themes in various ways. His mystical perspective shows that his mystical profession, Mysticism is not merely a mystical-Shari'a view of such matters.

Augustine creates his City of God according to ChristianDemonology and Angelology. In his opinion, God has bestowed the good nature upon all the angels but what makes some of them go astray is their negligence of God's love. In fact, arrogance is the first step in creating a gap between the angels, which divides them into two categories holy angels and evildoers, so they form two cities. This Augustine's perspective raises this question: why did the angels fall? Augustine himself relying on the teachings of the Bible answer that autonomous and self-initiated sin of pride caused the angles to divert from God's will. Augustine, in this way, arranges and explains one of the most important concepts of Christian theology on the basis of angelology, in such a way that no one has done this before in the Christian theology.

The Golestan Palace complex, Tile is covered with lavish decorations. These tiles are Haftrang and practices are under glazed painting And have a video collection of flower and vase, fruit, birds, male and female roles, geometric patterns, etc. are all features and social conditions, political Qajar acting up to the show. All Qajar's motifs under the influence of various arts such as lithography, a Coffee shop drawings, Photography and Western postcards were formed. The authors of the present articles regarding The ancient area Golestan Palace features tile designs. What this research has studied how to draw the image of women in Tile ancient area Golestan Palace. Accordingly, the following research questions were addressed in this study: How is the Image of Women in Golestan Palace courtyard tiles? What are features of Sun and Angel in tiles of Golestan Palace ancient area? The required data were collected by documentary (library) and field surveying method in the current study and its method is historical- analytical one. Studies show that women represented in the resulting tile is in the form of the Sun and Angels. The Sun is drawn according to the characteristics of Oriental Women and the role of the Angel of the influence of Byzantine art and painting West as well as charts.

Due to the growth of social media and networks in recent years, doubts on Quran are being grown. One of these doubts is a book titled ‘Criticism of Quran by Dr. Soha’. Soha in one of his criticisms exclaims the story of Harut and Marut as a myth. Although the history of Babylonia is recorded, he claims that there are not any historical or archaeological document to prove this story. “Furthermore, sending angels to teach magic instead of guiding people, is an evil deed!” he said.His misgiving is based on the idea that Harut and Marut have been angels sent by God to teach magical sciences. They did so and as a result they made couples split up. Besides that, there are not any documents to prove the story. Therefore it is nothing but a myth. To answer this misgiving, we can say in one hand, according to the verse of Harut and Marut in Quran and the previous verses, Harut and Marut, have been righteous people who have been teaching divine sciences, not magical sciences. It was the people that were acting against the teachings. On the other hand, One's partner do not necessarily mean ‘couples’ in this context, but the correct translation would be ‘a man and his partner’.Furthermore, Empirical Sciences use documents to claim the existence of something not to claim anything that lacks a valid document is a myth.

Transcendental Cinema is one of the sublime genres of the seventh art that had a brilliant presence in the 80s in Iran and aimed to provide a dramatic representation of the invisible world with an educative approach. This innovative genre has, however, disappeared from the current TV programs as a result of non-technical and at times suppressive criticisms. Moreover, the genre has always faced theoretical and technical challenges as much as it has had culturaleducational importance. One of the challenges is its comprising a structured semiotic system. Visual signs of transcendental TV serials must contain powerful means for creating meaning and one aspect of this is their capacity to adapt with Islamic instructions. The present study has adopted a semiotic analysis for investigating the case of representing angels in the serial Malakut by comparing it to the Islamic doctrine of angelology. To do this we have first compiled the required angelology instructions from the Islamic culture with an emphasis on the Holy Quran and Shia's commentators. Then by using a semiotic analysis based on two patterns, namely Aslyn TV code analysis and the simultaneous analysis pattern of Saussure- Straus, we have surveyed signifiers that create meaning in the serial. Some of the salient points derived from this survey are: providing semiotic bases of representing angels and the invisible world in the cinema according to Islamic principles of angelology, criticism of representing angels in two domains i.e. TV codification (in regard to make-up, characterization, visual elements of the scene, …); and semiotic criticism of substitution (contrasting the abstract existence of angels with matter and their guidance after being deviated by Satan…) ; resolving the conflict between the beautiful and ugly embodiment of angels and also defending the adaptation of angel's crying with religious principles as a meaningful and powerful symbol in the media production.

In this article, we will analyze the viewpoints of Aquinas and Ibn Sina about the knowledge of angels, then will show their similarities and differences regarding this topic. Although both Aquinas and Ibn Sina are affected by Aristotelian tradition but due to their different cosmology their views about this concept is different in some aspects, therefore they draw different conclusions about the place of angel’s knowledge. Aquinas and Ibn Sina both believe that angels are intellectual entities and their major characteristic is cognition, but Ibn Sina believes that the angel’s knowledge is the cause of inferior beings but Aquinas maintains that angels haven’t a causal role in universe and the knowledge of superior angel in relation to inferior angel is explainable by simplicity of its essence. On the other hand, Ibn Sina believes that angels know the particular thing through universal concept (that is, constant and unchangeable affairs), but Aquinas says that the angel know particular qua particular.

Tahdis is a lofty status whereby Infallible Imams could communicate with the heavens and were the recipients of science and knowledge. This unique quality is highly similar to revelation from Almighty Allah in that it involves conversing with the angels and communication with the heavens. However, this form of communication lacks the legislative quality present in revelation. Tahdis was mentioned in societies prior to Islam and also in the words of the holy prophet of Islam. This unique teaching was gradually strengthened among Shias and found its proper place in Ṣādiqayn’s era. The qualities for such a status are noteworthy. The content conveyed to the communicator is among the most important points. The current study aims to prove the principle of Tahdis, and seeks to investigate the qualities and finally explores the contents of Tahdis.

It can safely be said that, realizing divine names and theiracknowledgment in hierarchy of existence,forms the basis of mysticism. Turning away from this notion means putting aside mysticism as a whole.It is within this degree of conduct that the mystical seekerexceeds the level of certain states and positions and reaches the level of cognition. Likewise, the topic of the relationship between divine names and different levels of existence is one of the basic issues of Kabbalisticmysticism.This is quite similar to the topics discussed in its counterpart in Islamic mysticism.In Kabbalistic Jewish mystical way, discussions about the kingdom of heaven,the functions of each angel assigned to different tasks in every heaven and the relationship between divine names known as "Sephirot" and each of the heavens, play significant parts inthe issue. From the perspective of Kabbalistic mystics, the realm of emanation of existence is divided into four main sections: Names of God, the Throne, the Heavens and the world of matter.The first Kabbalistic world also known as Asilut, includes the main ten names of God, among which the first three emanate particularly at the level of throne or as it is called Beriyah, and the other seven names emanate in the seven heavens, meanwhile the world of matter or Asiyah is the place devoted to the manifestation of all divine names. As it is indicated in various parts of this study, similar issues can be traced in Islamic mystical literature. Accordingly, the present article consists of three parts: In the first part, referring to the two main Kabbalistic sources, i.e. SeferYetzirah and Sefer Zohar, the ten main names of God have been introduced without which the understanding of Kabbalah is impossible. The second part is devoted to elaborating on the level of the throne and describing its conveyers and clarifying which divine name is relevant to which of these mysterious elements. In the third part, the seven angels have been described and their corresponding divine names have been introduced.Here, we have also tried to indicate that according to Islamic texts, how various angels and the seven heavensare connected with different stars and are the manifestations of which divine names. The fourth part concerns with other levels of the heaven. Also included in this part, the comparative study of the fifteen-level Planetariums and their residents inIslamic and Jewish mysticisms.This leads to the disclosure of the fact that which level is the emanation of which divine name.

Angels and their nature have been attractive and questionable to human being in all ages. This attractiveness is not just because angels could not be seen by ordinary people as other components of the invisible world are being seen، but there are other reasons. Most important reason is the role of angels in existence world and their relations with mans worldly and Hereafter life. However، representation of angels in the western media contradicts Islamic truth and doctrine; but because of Magical power of the media has great effect on Public opinion. This paper has tried to analyze angels’ feature in national media according Islamic doctrine and suggest some practical and applied solutions for representing angels in the media. Results indicated that، media producers should be fully aware of the concept and doctrine of Islam In addition to technical affair of the media.

Speaking about intuitional subjects for a person who has not yet experienced intuition would appear to be hard and difficult, but we have accustomed ourselves to vocables and terms. In this article after expressing the matter, necessity and studying the concept regarding leadership With lingual and theosophical approach, the definition of leadership is reviewed, and key hints are pointed to get it's precise definition, hence we have surveyed kinds of leadership including, juridical – social and lingual. Afterwards, Ebne Arabi's personality and some of his works is introduced, then the gist of the subject which is " Ebne Arabi's opinion on leadership" is considered and in this regard, kinds of leadership is evaluated generally and specifically including, divine – human and angelic leadership; thereafter, some appropriate solutions are presented in order to get Human specific leadership, and ultimately we have attended to termination of leadership in Ebne Arabi's point of view.

Holy Quran introduces angels as managers of entire world in a monotheistic manner. Based on Holy Quran they have different actions and are catalyst of God. In Holy Bible, some of the ideas related to role of angels are similar to Holy Quran; but in many cases, it shows different or even contradictory description. So it can not demonstrate a right quide to real role of angels. In this study, researcher tries to compare this issue from the aspects of linguistic lexicography and commentary. Also it aims to explain Muslim, Christian and Jewish scholar's views related to it comprehensively, especially the eternal capacity of the role of angels in management of the world.

According to Shi’is, Shi’i Imams enjoy religious authority; and, Shi’is believe that, after the Holy Prophet (PBUH), religious and scientific authority is exclusively that of Imams. Because of the role played by Imam after the Holy Prophet (PBUH) which is the same as an all inclusive guidance, according to the Shi’i school, Imam is in a relation to the grand Divine sources and enjoys knowledge of such sources and his knowledge is higher than ordinary knowledge being communicated through hidden and heavenly channels. The Holy Quran and hadiths suggest that Imam’s knowledge is connected to God the Glorified. There are many sources for Imam’s knowledge among which the most important ones are the Holy Quran, the Holy Spirit, Jami’ah, Mushaf of Fatimah (PBUH), texts and books of the prophets, column of light, thousand windows to knowledge (alf bab)1, narration, the Grand Name. According to verses and hadiths, knowledge of commandments as well as halal (lawful) and haram (unlawful) has been communicated to the Imams (pbut) by the Holy Prophet (PBUH). Thus, the role played by Imam concerning these sciences is an explanatory and interpretive one; and Imam is a guide by whom disputes may be removed and sciences communicated by the Holy Prophet (PBUH) may be presented and explained. In addition to granting perfection and realizing continuation of the prophethood of the last prophet, Imam plays the role of a special guide or Imamate proper. Hadiths concerning connection between Imam and angels and other channels for Imam’s knowledge have been explained in this way. Channels such as intuition, and presentation of acts to Imam as well as daily reports provided for Imam, which are emphasized by verses and hadiths, are among referents of this guidance and the role played by Imam in it.

According to exoteric meaning of verses and traditions, apostolic revelation has seven features in Ibn 'Arabi's mystical system as follows: 1. It has an eternal source; 2- in the process of descent, the meanings are revealed by the angel of revelation. This angel is the Prophet’s teacher; 3- the angel of revelation not only manifests itself but also it puts the meanings into words (utterance); 4-on behalf of the Exalted Divine Truth, the angel of revelation reveals the meaning into the Prophet’s heart as utterance. On behalf of the Exalted Divine Truth, the Prophet recites Divine word to people; 5- the Prophet is commissioned to communicate apostolic revelation to people completely and preach its doctrines; 6- the Prophet sees the angel of revelation in his spiritual visions (formal-visual intuition), hears voices or divine words from its tongue in an audio-formal intuition, and comprehends all its semantic levels from these utterances in a spiritual vision as a part of formal intuition; 7- apostleship revelation cannot be acquired and achieved by exercise of self-discipline, therefore, it is impossible for friends of God to attain this aposotlic experience.

Among the titles mentioned in some traditions, “column of light” (amud an-nur), is one of the ways of Imam's knowledge along with its characteristics and outcome. Kulayni in his book al-Kafi, in a chapter, andSafar in Basair al-Darjat, in several chapters, deal broadly with traditions of “column of light”. In this paper, the authors first view the arrangement of these traditions in hadith sources and philology of their key words. He then examines their history and chain of transmission. He finally, makes a conceptual analysis of this fact. Although the title seems novel, content and concept of the traditions of “column of light” - which indicates the Imam's awareness of the people's deeds – is not a new story. It is also visible in other verses and traditions of fariqayn (the Shia and Sunni). Importantly, these traditions consider Holy Spirit granted by Allah to the holy Imam as the origin of the Imam's awareness of the people's deeds and introduce the “column of light” as a device for its realization.

In this paper, the writers have compared Mulla Sadra’s philosophical ideas concerning the intellects and the angelology of Nahjulbalaghah. In doing so, they have studied all of Mulla Sadra’s philosophical and interpretive books and collected his ideas on the intellects. Moreover, they have also had a thorough study of the content of Nahjulbalaghah in relation to angels. Then, only by the study of the two attributes of the “abstraction” and “plurality” of angels (in Nahjulbalaghah) and the intellects (in Mulla Sadra’s philosophy), they have concluded that favorite angels correspond to the intellects only if they are at the level of perfect abstraction. However, in the case of ontological decline and assimilation of those angels in form and configuration to their lower world, they will not correspond to the intellects. In terms of plurality, angels are also as numerous as the intellects and enjoy specific and gradational multiplicity. Nevertheless, nothing has been mentioned concerning the origin of angel’s plurality in Nahjulbalaghah.

Transit through heavens is a common subject which has been repeatedly mentioned in many travel accounts and the treatises of ascension towards heavens but the circumstance of this passage, the role of heavens and their inhabitants and mythological foundations along with astrological indica- tions through which the wayfarer observes or experiences is not uniform. Three travel accounts to be studied comparatively are not similar in their motif. The treatise of ascension towards heavens (Me’raj Nameh) has ide- ological and religious aspect but by their tradition referred and elaborated by Bu-Ali it is also related to astrological and philosophical fundamen- tals. Seir-ul-Ebad (Worshippers’ path) has been considered the mystical- philosophical itinerary and the Divine Comedy is the itinerary in which astrological indications and mythological fundamentals are significantly observed. In this article, it has been tried to evaluate the level of relation of religious, mythological and astrological elements with these travel ac-counts. Meanwhile, both the religious and mythological viewpoints of East and West regarding heavens have also been studied comparatively.