مجله الهیات تطبیقی
پیاپی 21 (بهار و تابستان 1398)

Abstract Early Islamic centuries (1st to 3rd A.H) are significant in every scholarly study of different periods in Iranian history due to their intense transformation and profound developments within the Iranian society and also the encounter of Zoroastrian and Islamic worldviews and different methods of resistance against Arab domination. Zoroastrianism, as a religion, lost its dominant position and was gradually replaced by Islam. Thus, maintaining the integrity of Zoroastrian society became the main concern of the Zoroastrian priests, which can evidently be witnessed in apocalyptic texts of Zoroastrian faith. Accordingly, resistance against Arab invaders lost its initial violence and political fervor and took in a new momentum in the form of maintaining the integrity of Zoroastrian religion and society and concentration on the doomsday and spiritual salvation. Zoroastrian apocalyptic texts contained teachings that tried to adapt different fields of life in Iranian society facing spread of Islam and the Arab domination of Iran. Although the history of these texts returns to oral narratives before Sasanians, but after the transition of Iranian society from oral literature to Sasanian writing literature and the compilation of Zoroastrian texts in Islamic period, the writing of apocalyptic texts also became important. By reviewing these texts, it would be possible to find out important political and social changes of Iranian society in the first Islamic centuries. Within this framework, the rise of non-Zoroastrian Iranian movements during the 2nd and 3rd centuries A.H against the Caliphate were deemed as a dangerous heresy and a serious challenge to Zoroastrian social identity and were vehemently criticized in Zoroastrian apocalyptic texts. In other words, in the condition that there was no hope for Zoroastrian government to be restored, the preservation of the religious integrity of the people became a concern for the Zoroastrian clergy that became an apocalyptic cultural model, which was threatened by political and religious movements such as Behāfarīd, Abu Muslim and Bābak uprisings (that had a sectarian or non-Zoroastrian nature) in addition to the Arabs and the caliphate. Since these texts were written and analyzed at the same time as political events, it can be said that apocalyptic literature has been partly indicative of the reaction of Zoroastrian society to its events. In the other words, the suppression of local sustainability along the lack of belief of society towards the fall of Sasanian provided the necessary grounds for the emergence of apocalyptic literature and its related teachings. These teachings opposed all political and religious actions which were challenging for Zoroastrians in order to preserve their social identity in that difficult and complicated condition. Regardless of the social, political, and religious aspects of the movements, their leaders sought to combine the ideas of ancient religion in order to gain support of different groups of people who were incompatible from religious point of view. But this led to their defeat and the emergence of numerous religious and political sects, which themselves were the heritage of contradictions and enhanced intellectual and cultural tensions. From the point of view of the Zoroastrian apocalyptic texts, these movements were not only in the interest of the national and religious interests of the Zoroastrian community, but also threatened their coherence and integrity. The emergence of such movements, especially in the second and third centuries A.H, showed that despite the emphasis of the Zoroastrian clergy on the refusal of the Zoroastrians to cooperate with them, a wide range of society, hoping to escape Arab domination or to improve its economic conditions and social status accompanied these movements. Regardless of the political results of the movements, which often failed, its harmful consequences in the vulnerability of Zoroastrian community's unity and solidarity should be mentioned. In apocalyptic Zoroastrian texts, the leaders of these movements, such as Abu Muslim and Bābak, were condemned and their uprising was mentioned as apocalyptic catastrophe. On the other hand, the beliefs of the followers of Abu Muslim and Bābak as the promised saviors shows domination of apocalyptic thoughts in Iranian society in that period. On the other words, viewpoint of some Iranians towards Abu Muslim, Bābak and other leaders of movements against caliphate as religious leaders and promised saviors, was influenced by apocalyptic concepts of Zoroastrianism such as expectation and emergence of a savior. This paper aims to study the evolutions in the first Islamic centuries from Zoroastrian world-view in Iranian society, applying written evidence from 11th century (A.D), with descriptive and analytical method.

The discussion of "God" and "being," in Scholastic philosophy are tied. In metaphysics of Suarez, “being” has different meanings and divisions. And the study of the status of "being" in the theology of Suarez requires an examination of the meanings of being as a subject of metaphysics and the divisions of being in theology. Our question is being that is a subject of metaphysics of Suarez, what has relation to being of his Theology? Is there a relation between being in metaphysics (first volume of Disputations) with God (volume II)? For Suarez the adequate object of metaphysics is being insofar as it is real being;" it deals with not only God and Aristotelian "Separate Substances") which are of themselves immaterial but also with everything else inasmuch as it falls under concepts like being, unity, truth, and goodness, but are common to these and to other things as well. Suarez in second disputation in part of forth, expresses of meaning of being and distinct being in “participle of being” and “nominal being”. What is mean of being? Being, is sometimes taken as a participle of the word ‘am’ and as such it signifies the act of being as exercised and is the same as existing actually. It signifies existence, for if someone says that Adam is, it signifies that he exists. But noun ‘being’ signifies the essence of the thing and is divided into ten genera. Nominal being signifies real essence. Essence (essentia) is being (esse) and it is the source of the acts and attributes that are attributed to something. Real essence is what is defined and the first belongs to the mind, because the first thing belongs to that object. The discussion of the existence of God in the second volume of the twenty- eight twenty-nine disputations is presented in both philosophical and theological terms. In the philosophical discussion, there are six divisions of Being that are: 1. Division of Being into into Infinite and Finite, 2. Division of Being into Being by Itself and Being from Another. 3. The Division of Being into Necessary and Contingent, 4. The Division of Being into Being by Essence and Being by Participation, 5. A Division of Being into Uncreated and Created, 6. A Division of Being into Pure Act and Potential Being. If we want to find derivation between two meanings in metaphysics (participle and nominal). The derivation is the real being. In fact, the "being of participle" does not express everything that is real, hence the "nominal existence" also needs real being. To the collection of the being of participle that is real, and the being of a nominal term that expresses the potential being, together with the real being and the subject of metaphysics. And what is also the derivation of the divisions in the second part of the article is also "real being”; Because in these divisions, one side is God, and the other is the creatures’ contingent. In fact, you can say to Suarez The subject of metaphysics is "real being," but its use in metaphysics, including God. The "real being" has been studied in relation to God with three approaches (metaphysical, theological, mystical). According to which the four ratios of being with God are given, two of which are metaphysical, one is mystical and the other is theological.1. In the first metaphysical approach, God is "self-being" or (ipsum esse) against the concrete being.2. In the mystical approach, God is " above being (supra ens) " in relation to the use of being in particular to the creatures, which are the concrete constituents. 3. In the second metaphysical approach, God is a special being, in the sense of the most complete and infallible being, in relation to the being of a general and abstract being that is common to all creatures and all beings; 4. In the theological sense of the being of the Bible and Exodus, which corresponds to the third most perfect and perfect being. Therefore, in the first metaphysical approach of God, "self-being" lies in the contrary of a particular being. And in another metaphysical approach, God is the "most specific being" that stands in the contrary of an abstract being. In the mystical approach, Following the Platonists, God is "Over being. “in the theological approach God is the "most specific being" that is the same of God in Exodus (3: 14) “I am who am”. The first metaphysical approach relates to a mystical approach and the second metaphysical approach with the theological approach is one. In fact, Suarez is a Christian philosopher who both philosophy and theology that are not ignored.

In the theological discussions of Christianity, which is not alien to the theological issues of Islam, there are three broad views on the soul’s origin: traducianism, creationism and pre-existence view. But today, in philosophy of religion and literature of mind, William Hasker posits an alternative view of origins called emergent substance dualism. Tertullian believed in traducianism that means “souls following the creation of the first pair (i.e. Adam and Eve) successively generate additional souls (i.e. diachronically not synchronically) where souls are parturient or fissile”. “According to traducianism, God creates at least one soul directly and immediately”. Soul is produced by physical parents and with physical body. Some verses of the holy book support this but it is not clear how immaterial soul can be generated through a completely physical process. The view of creationism is that God creates souls directly and immediately in mother's womb. This view was supported by many early fathers of the church and some statements of the holy book. On the pre-existence view God created all human souls prior to the creation of the world in a heavenly state. This view is based on the idea that there is a kind of "store of souls" in the sky where God stores souls and he expects to baby's body in mother' womb be created and then attaches the soul to it. This view has no holy book support. On Hasker’s emergent substance dualism, evolutionary movement, hierarchical system, systematic communications and network interactions of elements lead to emergence of novel soul, a new thing which cannot be attributed to its underlined components and relation of those components. It is the physics that has the power or ability to develop and create soul - regardless of the divine relief and assistance of God. At first glance, emergentism and creationism seem to be alien; but, if causality is put aside in emergentist arguments, it becomes a magical quality. Because without any explanation, higher level features suddenly are occurred and if causation is accepted, this theory has an explanatory gap. In fact, the emergence of higher levels such as thinking from the lower level neurological events needs the existence of effect to be superior than cause. If the effect is more complete, then the effect has given up something that lacks it! And then higher level features have emerged from nothing. Lower level entities can be able to produce system properties, but these properties do not exceed in their existences from the level existence of those entities. assuming this scientific fact that in the course of evolution , creatures become more complex and higher than simpler and lower ones, this problem arises that how these phenomena can be realized without destroying the causality principle that: no effect can be greater than its own cause. Sadra with offering philosophical foundations of principality of the existence, intensifying and substantial movement, analogical gradation and hierarchy of existence gave his theory of soul's corporeal origination. , there are similarities and differences between this approach and Hasker's approach. In the monotheistic and quranic viewpoint of Sadra, everything reflects the existence of god , then the soul apparently emerge from matter but verily God diffuses as it seems that water slake, but God really slakes, or seems that doctor  cures but God really cures. Because the relationship between the creatures and the creator is reflective, like as reflection of the sunlight and moonlight. therefore , if the matter is productive and the creator of the soul , this creation and production in sadra's view is reflective and true agent is God   the creator of the soul .But even in sadra 's view, the body has not reflective agency and creation for soul; Body is merely receptive. Somebodies unfortunately make mistakes that in Sadra's view the producer of soul is body like evolutionism and dualist emergentism of Hasker. Sadra's view about soul origination includes creationism, evolutionism, emergentism and even pre-existence view. It has positive points of creationism, evolutionism, emergentism and even pre-existence without negative points of them.

The Arabic term of "Mathal" used in this study is one of the divisions of Parable. It includes everything by which a similarity between a non-sensible and a sensible meaning is created and consequently a far concept from mind becomes tangible and understandable for man, and thus a way of perceiving is opened by which the understanding of many religious and rational concepts become easy. In fact, it is like a kind of argument to serve the proof of a subject that is generally mental and rational. This research, while using the librarian-documentary method, based on the qualitative method of content-inferential analysis, has managed to take some steps towards establishing a dialogue for religions. In the form of this research, a comparative study, as in the two great books of the Holy Quran and the Gospel of Sharif. In the first place, the topics of the Holy Qur'an and the New Testament are examined. The results of the analysis of this section are as follows.In both books, the two great religions have been chosen to express the principles. And the most important topics that have been raised to guide people are the most important of them is the belief in the Holy Qur'an as monotheism and polytheism, and in the Gospel, as the kingdom of God. And other important issues are ethical issues that the Holy Quran has described as ethical vices that cause the collapse of any society, such as grudge, cruelty and abstention, and in front of the gospel, pride has been expressed in the form. Both books deal with the correct and incorrect patterns for the audience, and the difference in the presentation of the patterns is that they are typical of the Qur'an; that is, the presentation of the real and historical patterns people are familiar with and the news of their personality and their lives in previous books and Through the people of the book, he had come to the people, but in front of the Gospel, he has been portrayed; and the characters in the example are not real and true. In both books, in the form of a parable, he has blamed corrupt religious scholars and likened them to their audience in a manner that is understandable to the public. But along with all these issues, Qur'anic parables can be considered more socially. Parables like charity, hypocrisy and duality of individuals, and the presentation of the correct and incorrect model in society all signify this. But in spite of these, in other examples, he gives birth to the eternal life and that worldly life and societies should not be overbearing. In contrast to evangelical parables, most are aspects of individualism and self-individualization. Parables such as: praying and not guilty, which put people at the heart of society and society, signify this. In this way, the greatest number of proverbs in the Qur'an is devoted to the issue of monotheism and polytheism, and in the New Testament, the description of the kingdom of God. In terms of verses like, the Qur'anic parables are more versatile than the New Testament parables. In Qur'an, it is codified, deductive, individual, historical, and descriptive, but in the New Testament, it is codified, descriptive, deductive, and historical, in the New Testament, such as the person who introduced the pattern, does not exist Finally, for the purpose of examining the length of the likes of the two books, the criteria for measuring them were considered, so that those with the length of sentences between 1 and 5 sentences are considered as short proverbs. In this assessment, the number of Quranic likes from They were short-sighted. To measure the average likelihood, 6 to 10 sentences were included in the index. The number of the Quran's likes after the likes of the shortest time has given them the most benefit. For the purpose of measuring the long promise, the criterion has been taken from 10 sentences that have the smallest number among the Quranic verses, but against the highest number of proverbs of the New Testament. Finally, this analysis and comparison can be concluded that the Holy Quran ultimately uses this form of expression. If he has spoken in the New Testament, and in detail, his likeness. Finally, one can conclude that both books have used the form and manner of reference in their mission as a mission and observer. Numerous topics and concepts, like those of the two books, are topics that are definitely a necessity for people to live better and be happy. The beauty of this form of expression is that it is always colorful and ineffective on it, and on the other hand, because of the interesting nature of this way, these verses are much better in the minds of the people, and are comfortable in conversations and among people as witnesses Examples are used. Of course, this issue is far more tangible and practical in the Qur'anic paradigms, in order to make it smaller and shorter.

In this research, we attempt to inquiry Death and the meaning of life in transcendental wisdom. Transcendental wisdom considers as the end of the existence and the essential motion of the beings toward the god. Therefore, the human movement from the material levels of the soul is considerably liable to the life of the beings and the man. Meanwhile, the place of death and the extraction of thinking about death in transcendental wisdom is an existential existence Introduced and able to emerge in the meaning of life. The importance and necessity of this research is due to the crisis of identity and meaninglessness of life in the contemporary world and the applied values ​​of the transcendental divine wisdom regarding the spiritual and physical dimensions of man. The main issue of the research is that the perfectionism that brings about the meaning of life and attention in transcendentalism can be realized in this world or it is only possible in another world and whether it is possible for everyone or only a few can be To the fullest which means the same meaning of life. The result of the research also indicates that with the lack of moving essence, which is the body and soul of man, he and his body life are destroyed. Therefore, his soul reaches the highest stages of immortality and the highest perfection, and meaning death and thought to death is also based on the meaning that he has of life. Death not only does not stop this move, but agrees with this move and provides the necessary facilities in this direction. In the connection between mortality and the meaning of life based on transcendental wisdom, one has to consider the issue of the existence of death. Based on this attitude, Death Thinking is not only thinking about absurdity and not causing the absurdity of human life, but also it is the most meaningful and enduring task of life. Because it makes a person thinking of death or a visionary who is knowing that he will be dead, also try to do austerity in order to achieve voluntary death (to the intellectual world). This process is due to the fact that the soul not only does not suffer mortality in its epistemic movement and in its own motion, but also after transferring to another stage-whether in knowledge or in the worldly life or in his life of the grace and the life of hereafter -obtains a higher degree of existence. The epistemic thinking of passing through the material world to the rational world leads to an insight into this indicator of death, which indicates the short duration of life and its completion in the world. In this way, thoughts of death can support this meaning and the recognition of life. Because if one does not think of death and does not know how to deal with what happens after the world and how it should go, and if he does not know the extent of  his actions' influence in this world on the other world, he will live normally and careless about those affairs during the time he is in the world. And death is for such a person as a waking up, while with the death of thought with the features that Mulla Sadra has expressed, the visually perceptible in this world have also opened their eyes to the states of soul in the ecstasy of the bosom and the hereafter. Mulla Sadra emphasizes here this goal is worth that the man to pursue and to tolerate his hardships throughout his life. The real goal based on the subject of mortal thought cannot be a worldly end, because it cannot be realized in the world of earthly ecstasy, and because of the knowledge that man finds death as an existential, he should seek this purpose in the afterlife ecstasy. (Shirazi, 1392, p. 185). Therefore, these worldly possibilities, because of the fact that they are toward the end of the universe and its soul, are important to human beings and their true value since with the help of them, man can pass through worldly mortal affairs and Leave the remaining items. Knowledge of death is also in harmony with man's will, in that he chooses affairs and creates the existential traits that make it possible for the good people to be created, and this virtue of being is considered to be perfect in its being. In Mulla Sadra's view, this movement on the path of the path, which is the same as the true human being's motion, is irreversible, but some of these are straightforward and some are vague. And those who choose the world on the basis of the knowledge of death and the eternal world of the path, their paths and their movement are accompanied by the physical motion of their people, otherwise they will fall into the rank of demons and abyss. Existential evolution that the soul can achieve through the association of mortality and the meaning of life can be rid of the constraint of the body, which in this ecstasy can lead to a certain existence of limitations-of course up to the degree to which it ascends. This existence can transcend the sensory world and rise to the cosmological and rational universe. Therefore, this disconnection, which is carried out with will, is the willful death, which clarifies the facts and ends the constraint and obscurity of the facts. The connection of this with the meaning of life is that in this case, man is abandoned from ignorance and ignorance, which is due to the limitations of the world of sense and example, and to reach the highest levels of education for a life in the ends of human ends. On the one hand, it gives humankind a qualitative and quantitative life to mankind, and, on the other hand, awakens man from the material and sensual world in this world. So death not only does not stop the motion of nature, but it is in agreement with the motion of nature and is in line with this move and provides the necessary facilities in this direction. As a result, thinking about death through the knowledge of life and the emergence of a true end, which somehow represents the evolution of the existential, the epistemic and ultimate human, should mean the meaning of life based on the ideas of Mulla Sadra.

Anthropology and the discussion of human being is one of the subjects that always had been in the center of debate. Who is human being? What is his essence? What is his purpose of life? A look at Hadith and Qur’an shows that the human being has the capacity of resemblance to God.  It has been realized in the perfect man who is the manifestation of God’s names and attributes. Although Allame Jafari focuses on mystical aspect of human being, because of various reasons and causes, including being familiar to the Western thinkers, he expand the region of anthropology outside of the mystical boundaries, e.g. psychological and sociological aspects. This paper aimed at showing similarities as well as differences between these two thinkers. Furthermore, we will determine why Erich Fromm was so interesting to Allame Jafari? According to Allame Jafari, human being consists of two different aspect: soul and body, which the first aspect is more important. In soul there is “ego”. While other parts of body work mechanistic, ego is conscious of its actions and other part’s actions. In order to achieve the end of life, he must be guided by means of which he could elevate over the shadow of life.   Utilizing his internal abilities, including intellect conscience, man transcendence of natural ego and achieve his perfection. This stage, which he calls intellectual life, is full of consciousness and will and is leading to the perfection. Instead of traversing the way of perfection, he may be alienated which consists of two kinds: positive alienation and negative alienation. On the other hand, for Erich Fromm, the main problem is the essence of man. According to him, it is very difficult to present a rigid definition of human being. Thus, instead of appealing to the concept of substance, he utilizes internal contradictions of human. The man is some kind of animal but all of his instincts aren’t in harmony of his environment as well as his life. His defections in this filed lead him to learn. His characteristic is consciousness of his past, future and his death. Through this, he overcomes the nature.  While he changes his environment to be a suitable place for human being, he finds a gap between his animal status and his status as a conscious being. He has two choice: downgrade to animal status of his ancestors or training his powers in the way of history in order to achieve growth and transcendence. In fact, history is the road of man’s growth which he build by means of his freewill and freedom until he reaches to his perfection i.e. justice, love and thought. For Fromm, man creates his essence, though he may be alien of his essence because of certain events and submit before external powers. Fromm calls this idolatry. In this situation, man passes his power to external things and instead to himself, he loves another external thing. Review There are certain similarities between them. It seems that the most important influence of Fromm on Allameh is psychological aspects of his thought. For Allameh, the life of man is meaningful only when he elevates from the boundaries of biological life and reaches to transcendence.  Fromm holds such belief. Also, for Allameh, same as Fromm, man has no rigid essence, but he must manifest his potentialities. The idea that human being has no rigid essence has no root in Islamic thought and thus it seems that Allameh has borrowed from Fromm and other Western thinkers. Fromm believes that man must elevate from his natural bundries and utilizing his reason, he must move to perfection and transcendence. His optimistic approach is in accordance with Allameh’s ideas and in disagreement with Fraud’s thought.

Semantics deals with the scientific study of meaning, and meaning is awareness of the cultural context as well as the relation of a word to another vocabulary  in a text. The present research aims to explain and define the semantic components of the two words "oppression (Ẓalūm)" and "ignorance (Jahūl)" from different views of Shiite and Sunni commentators, based on the syntagmatic and paradigmatic relations, in order to draw a clear picture of the oppression and ignorance of human being. A comparative study of the views of the commentators from the both religious traditions, conducted in a descriptive analytical method, showed that most Sunni scholars believe that the attributes of oppression and ignorance are in the nature and temper of all human beings, and no human being is outside from the circle of oppression and ignorance. On the opposite side, most Shiite scholars believe that oppression and ignorance are not inherent in the human’s attributes, but are particular in those who have deviated from the path of divine guidance and have not been cultivated.

Anthropology is one of the most important topics in theology, which has always been considered by the mystics and theologians. In Islamic mysticism, on one hand, human being is considered as the type, the most important creation and its purpose. On the other hand, as a person and entitled "complete man". Considering the importance of the subject of humanity in Islamic mysticism, the present study addresses the mystical philosophy in the opinions of two great mystics of the history of mysticism and Sufism of Iran, namely Najm al-Din Rāḍī (573-654) and Aziz Nesafī (596 - 671 AH.), it has been discussed a descriptive-comparative approach to analyzing the similarities and differences between the two mystics' thoughts about three important issues in the mystical humanistic domain, namely, the place Man, human beings and man. The reason why these two mystics are chosen is to address them in human and humanitarian discussions in their works. In addition, both mystics have come into existence in one century and have been attributed to the Kubraviah. With the difference that Nesafī had an intellectual interest in Ibn-Arabi. The results show that although the two mystics lived in almost an age and were close to some of their votes, Rāḍī's approach to this issue was similar to that of the previous mystics, while Nasafi followed the thoughts Ibn Arabi used the term "perfect man," and, in addition, he explained the superior human qualities, entitled "Full Free Man." Therefore, the study of their thoughts can lead to some kind of transition from Sufism to a theoretical form and, as a result, to the growing attention of the Muslim mystics of that time and beyond, to the manuscripts and mystical humanistic sciences. In his works, Rāḍī discusses the creation and role of human. He calls the Prophet (PBUH) the best man and the first creator. Besides, Nasafi has written an independent book titled "Al-Ansan al-Qualel" and has devoted to human issues. In the study of the sciences of Rāḍī and Nesafī, human beings are considered as the center of the universe and the highest creature. Of course, the general people are not concerned with this attitude; they purposed human beings that are in high order. Accordingly, both mystics have discussed the issue of human beings. Meanwhile, the distinction between human beings is based on their knowledge. Commons, Special Properties. The distinction point in the discussion of human beings from the perspective of the two mystics is to a great extent attributed to the properties which, in terms of mysticism, include those who transgress the law and proceed in a way; in the context of Nesafī are argumentative. This distinction goes back to the verbal view and the desire and familiarity of Nesafī with philosophy and wisdom. In addition, Rāḍī emphasized the issue of determinism in the expression of human beings; while Nesafī somewhat believed in the human discourse in achieving perfection. This fact highlights the mysterious effect of Ash'arites beliefs in human talk. In addition, the effect of Ibn 'Arabi's thoughts and expressions on Nasafī has created more fundamental differences in the two mystics' anthropology, in which, in lots of his works, he speaks of a complete human argument; The person whom the world is under his dominance. In this regard, Nasafi transcends Ibn-Arabi and poses a full-fledged human debate; while the mysterious mystery of the pre-Ibn-Arabi style has used words such as “Khaas al-Khavaas” for expressing human superiority. After all, what is said about the significance and position of man in the two mystics is that the universe and everything in it is the infinite being of the higher, existential and epistemic humans whose most excellent and most actual example, and in this universe is the character of Prophet Muhammad (PBUH). The attention of the Prophet in a form beyond his character in Rāḍī's words indicates that the preconditions for the discussion of the truth of Muhammadiah, which came in the Ibn-Arabi's system of thought, have been introduced more elementarily in the mysticism of Khorasan.

Traditional scholars on one hand did not want to reject this religious belief that Moses was the writer of Pentateuch and on the other hand they could not conceal the existing problems in that book. Accordingly, they claimed that they could answer these problems with interpretive approaches. In their view, these contradictions and inconsistencies are in appearance and not only haven’t something to do impede the coherence and harmony of the text, but they can provide compelling answers by adopting appropriate interpretive tools. Baruch Spinoza rejected this traditional method because he believed that the choice of the virtual meaning would be depend on the interpreter's desires, and where two or more virtual meanings can be obtained, there is no standard for preference. In his opinion, Bible must be read like any other book, with a free mind and without prejudice. By adopting a critical historical method, Richard Simon tried to answer Spinoza and some other Protestants. However, Simon’s idea that the biblical "scribes" compiled their narratives from the original sources provided an introduction to the formation of hypotheses about the sources /documents of Pentateuch. The history of the formation of the Documentary Hypothesis can be divided into three periods: the periods of formation, criticism and reform. In the period of formation comparative study of the Doublets, led researchers to formulate Earlier Documentary Hypothesis. Three scholars independently came to the conclusion that in the writing of Pentateuch there were two parallel sources: Henning Bernhard Witter, Jean Astruc, and Johann Gottfried Eichhorn. In the period of criticism, Alexander Geddes formulated Fragmentary Hypothesis and Georg Heinrich August Ewald posited Supplementary Hypothesis in the criticism of Earlier Documentary Hypothesis. During the period of reform, the efforts of Wilhelm Martin Leberecht de Wette, Hermann Hupfeld, Édouard Reuss, Karl Heinrich Graf, and ultimately Julius Wellhausen brought Documentary Hypothesis to its zenith and completed form. This complete and articulated formulation is now known as the Grafian Hypothesis or the Later Documentary Hypothesis. Wellhausen, on the other hand, accepted the Graf's findings in determining the historical order of Pentateuch’s documents, and on the other hand, he sought to adopt Johann Karl Wilhelm Vatke's approach about the progress and development of religion and cult of Israel. Wellhausen accepted this finding of Graf that Hexeteuch is consists of four documents: Yahwist (Y), Elohist (E), Deuteronomist (D), and Priestly Code (P). The combination of Y and E formed the yahwistic historical book (JE). Then, D was added to this collection, and JED was formed, and finally with the attachment of P Hexeteuch was completed. According to Wellhausen three literary layers which constitute Hexateuch, represent three stages of religious development which corresponds to three historical periods of Israel: in the first stage, the Israelite religion is primitive and natural (9th and 8th BC). This period is compatible with JE of Hexateuch. In the second stage, we witness the formation of centralized religion among Israelite which is result of collapsing of Northern Monarchy and the resistant of Southern Monarchy (7th to 6th BC). This period is compatible with D document of Hexateuch. Judaism was formed in the third stage and was the product of the collapse of the southern Monarchy, Babylonian exile and the efforts of the returned zealot Jews to create a new Israel (5th and 4th BC). This period is compatible with P document of Hexateuch.  Accordingly Wellhasen made a consistent and strong connection between religion, literature and history of Israel. The Later Documentary Hypothesis, like any other hypothesis, has been faced with some criticism which could be classified into two categories, i.e. internal and radical. Internal criticisms accept the framework of Later Documentary Hypothesis; their criticisms are merely addressed to the referents of the basic documents. Radical criticism challenges the basis and the reasoning behind the Hypothesis. The reasons of Later Documentary Hypothesis can be articulated in the following manner: 1) the names of the two Yahweh and Elohim. 2) Replicas and repetitions. 3) Contradictions. 4) Language and style differences. 5) The doctrinal unity of documents. 6) Combined sections. Radical criticism attempts to collapse the Hypothesis by challenging the logic and coherence of the abovementioned argument. In short, in document/ source criticism, the disorder and impertinence of grammatical, lexical, narrative, conceptual, and literary techniques were applied as implications that represented different literary layers in Pentateuch. The adoption of this approach in the eighteenth and nineteenth centuries led to different hypotheses about the nature of the Pentateuch/ Hexateuch including: Earlier Documentary Hypothesis, Fragmentary Hypothesis, Supplementary Hypothesis and the Later Documentary Hypothesis. The underlying assumption of the aforementioned Hypothesis is that the Pentateuch does not has a literary unity, but has, over time, been lengthy and elaborate, and consists of different literary layers. This assumption is not arbitrary, but it responds to problems that the text itself poses. The classic assumption of documents begins with the complete narrative of Hexateuch and divides this narrative into layers or literary documents, but Fragmentary Hypothesis and Supplementary Hypothesis starts theirs works with focusing on the development and possibility of earlier stages of this narrative and seeking to determine the dates of its documents. These hypotheses are not the dogma, but are reasonable assumptions that are subject to scientific discourse. However, the results of these studies were foundamental, because, contrary to the claims of the Pentateuch and traditional doctrines, it emphasized the historical lateness of Mosaic laws over other documents. The studies, influenced by Vatke and Wellhausen, went beyond literary work, linking the stages of progress of the Israelite religion and the quality of each of these stages.

With the affirmation of the words of Ibn Arabi and Mulla Sadra, which either arise from their common benefit in verses and traditions as a common source or based on Mulla Sadra's belief in the originality of existence, which is equal to the unity of Ibn Arabi's existence, that Mulla Sadra believes this idea is based on the theory of Gradation, substantial movement and Ibn Arabi believes this idea is based on perpetual creation theory, the manifestation of the shadowy existence and the ultra-rationality of some perceptions of presence in the discussion of the universe of imagination. We must say that both are present in the universe of imagination, its characteristics, its types and levels, the effect and significance of this universe in two arcs of descent and ascension, its role in epistemology, ontology. The results of the background of Mulla Sadra's views on Ibn 'Arabi's views about on imagination and its role in post-death universe are; 1- In some cases, they speak with verses and traditions; like (A) The existence of the general public at the initial level of imagination. B) the benefit of each person from the truth to the amount of capacity. (C) The nature of death. 2. In some cases, each according to the mystical and philosophical basis have own opinion, Such as Ibn Arabi, who manifests with grace and Mulla Sadra a) on the basis of the originality of existence, which equates to the unity of existence that is the mystical basis of Ibn Arabi[1] which these views are based on the idea of monotheism and the belief in the existence of a true trick. B) with the help of Gradation in arch of descent and substantial movement in the arc of the ascension, which sparks of this theory are seen in the Ibn Arabi perpetual creation. C) By conveying the same equilibrium of two arches, they explain and prove, such as A) the universe of imagination and its degree. B) The location of the connected fancy and the disconnected fancy. C) Compliance and non-conformance of horn with out. D) mediating the imagination power between nature and the universe. E) Make changes. 3. In some cases, Mulla Sadra's innovations are clearly visible; for example (A) Attention to the power to create the power of imagination in the incorporeity. B) the type of connection of the imagination with the soul. C) the difference between the disconnected fancy world and the universe of ghosts like Platonic Norie and its reason. D) creativity of the soul towards the horn.E ) horn location. F) The existenceof Gradation of Ranks of power , talent, perfection and super perfection in the mode of imagination. 4. In some cases, in principle, the opinions are in agreement with each other and differ only in the manner of expression; such as: A) Understanding the nature of imagination through degrees. B) The relationship between the fancies and the imagination. (C) The existence of a suitable universe with horndepending on the existence of horn. D) the existence of the imaginary world in two arcs of descent and ascension. E) Similarity of the world of fantasy with divine power. F) The relationship of the soul with the imagination. G) The role of imagination at death. H) the evolution of the power of the soul. I) the meaning of death and its types. (I) the dignity and types and survival of the souls in the afterlife. The attention of Ibn Arabi and Mulla Sadra to the importance of the role of imagination in the two arches of descent and ascension, the occurrence of death and resurrection, is that by help of the verses and traditions, the monotheistic beliefs and the belief in the unity of existence, which is the beginning and end of everything, also based on Substantial Motion, Soul Completion, and Perpetual creation, believe that the imagination in the arch of descent, with the incarnation of the divine spirit and spirits, causing emersion the world of meanings in the physical world, manifestation, the advent of the Most High God in the universe. It is also considered as the treasury of tangibles. That is why the tangible world is not intrinsic, and the manifestations and verses are the transcendental truth that refers symbolically to these truths. But in the arc of ascension, the imagination of the advent of the right in the figurative, the revelations, asking help of divine inspiration in the universe, provided the field of the ascension of bodies from the world of shadows into the world of pure light by death, which is the relationship between the two lives and the transfer of the soul to the next world and disintegration Body. Death, in his view, occurs in two types of voluntary, natural and sudden occurrences that reveal the facts. He by prove the virtue of imagination and explaining the role of imagination and its significance in the transmission of creations from this world to the other world, indicating the stages of death, horn, grave, and Soul Completion that for deactive soul as individual in the form of imagination and for active soul as survival in the form of rational. Ibn Arabi and Mulla Sadra, although in the transition of soul to another world, have the same convictions, but they have different opinions about the quality of this transition. Mulla Sadra believes that human beings, like all other material objects in the world, began to develop the stages of perfection from an elementary element, then into a inanimates, vegetative, animal, touching, and a taste and smell, and hearing, and vision, and at last, to the weakness of the existence which in The Prophet's hadith is said to be "Ajab al-Zanb", which ends up. Ibn Arabi, who believes that the soul of Nateqah in this world is the manifestation of a comprehensive divine name and divine between divine attributes, and, in other words, a comprehensive one, believes that, in the end, the transfer of this generous landlord to the landlord with the accompaniment of "Ajab al-Zanb " will be done. Ibn Arabi, who believes that the rational soul in this world is the manifestation of a comprehensive divine name and limbo between divine attributes, and, in other words, a comprehensive one, believes that, in the end, the transfer of this generous landlord with the accompaniment of "Ajab al-Zanb " will be done. Although they differ in the meaning of "ajab al-zanb", but the onset of the death of most people and their transfer to the disconnected fancy world are considered by the connected fancy and They believe that with the power of imagination, the dead man and buried in the grave sees his essence as physically and as it was in the world, and perceives the suffering for punishment and Blessings for rewarding, such as sleep. In Ibn 'Arabi's view, it is accompanied by the same power that at the stability of the truth of each object, causes a variety of appearance, and as a result of the emergence of stability of each object causes diversity and transformation in the afterworld and This transformation and evolution will continue so that the soul will be separated from the imagination and the intellect will be spent. One of the differences in their views on the importance of imagination in the afterworld and the stages of resurrection is in the place of horn that Ibn Arabi finds the place of the horn form outside the soul and Mulla Sadra believes in the soul that difference made them different opinions about the rest of the resurrection and the place of paradise and hell. In short, it must be admitted in several sentences that, although based on the affidavits, the commonalities, similarities, and coordinations are observed in their opinions about the world of imagination; but the fundamental difference between the two in the creation of the horn, which Mulla Sadra considers soul and Ibn Arabi considers out of soul, should not be forgotten that this deep and rooted difference has caused differences in the explanation of the other stages of resurrection between them. [1] . Ibn Arabi considers unity and the principle of being one.

Abstract In the first half of the nineteenth century the dispute over the compatibility of the Christian faith with the new scientific discoveries was one of the hottest debates in the Western theologians' thoughts, especially in Germany. Most of the Protestant theologians, who were known as "liberal", believed that in the light of the new scientific discoveries, the Christian faith and theology alike needed reconstruction. These theologians came to this conclusion that religion and culture were, in practice, one and the same. Tillich's work, in between, was a continuation of such a view about religion and culture. One can say that, indeed, all his endeavors are to show a kind of coherent and logical compatibility between Christianity and the new culture. He does this in his most important book Systematic Theology.  In this article, along presenting and analyzing his work in this book, his success in this regard is evaluated. He believes the relation between theology and situation, which is the relation between religion and culture, is in fact the relation between "asking" and "answering". Religion and culture always constitute a unified whole, the form of which is culture and the content and essence of which is religion. The book Systematic Theology is, indeed, based on this very fact. The work consists of five parts: In the first part, he correlates the religious symbol of Logos with this question of modern culture as how one can reach to the important human truth. In the second part, the religious symbol of the creator God is correlated with this modern culture's question of the infinite as how one can resist the destructive powers that threaten one's life. In the third part, he correlates the religious symbol of Jesus Christ with this question of the modern culture as how we can cure the disease of estrangement in us and in our neighbors. In the fourth part, the religious symbol of the Holy Spirit is correlated with this modern culture's question as how one can possess the genuine life, while the ethics, religious experiences and the new culture are all obscure. And finally, in the fifth part, the religious symbol of the Kingdom of God is correlated with this question as whether the history has any sense. In order to answer the first question, Tillich seeks to analyze the structure of human reason. Therefore, Tillich, in the first part of his theological system, comes to the conclusion that the major reason for doubt and skepticism in the modern time is, in fact, the finitude of the human reason. In the second part of his book, Tillich talks about the religious symbol of God and wants to answer this question of the modern culture as what threatens our being by non-being, and what the way is to avoid it. This topic is ontological – as the previous topic was epistemological. In this part he discusses about many detailed issues on the structure of existence. According to him, being and nonbeing are interrelated. In the third part of his book, Tillich deals with one of the major issues of the modern culture, that is the estrangement and the reasons leading to it, and analyzes its relationship to Christianity's most significant symbol, i.e. Jesus Christ. In order to achieve this goal he first analyzes existence. According to him, each reality, including man's reality, has two levels: the essential level – or the essential being – and the existential level. The essential being is the potential being and the existential being is “to stand out of potentiality” (Tillich,1975, vol. 2, p. 22). Therefore, ʻexistenceʼ is the transition from potentiality to actuality which, according to Tillich, is in fact “falling away from what man essentially is” (Ibid). In the fourth part of the book, Tillich seek to find a response to this modern question: While the new culture rendered the meaning of life ambiguous, how can one recognize the genuine life? Based on that, he first studies the ambiguities of the meaning of life in the modern age and tries to look for the unambiguous life. Based on his view, life is the actualization of being and unites the two characteristics of being, i.e. the essential and the existential dimensions (Tillich,1975, vol. 3, p. 12). Thus, the concept of life gets an ontological dimension and is not just exclusively applicable to animate beings. Different beings have different levels and dimensions, but amongst them all, only man possesses ʻspiritʼ.And finally by resorting to the symbol of the Kingdome of God, he deals with this principle question of the modern age that “Is history meaningful?” Through the three processes of life – which were mentioned earlier – namely: self-integration, self-creativity and self-transcendence, history moves towards the ultimate, which is in fact its fulfilment. But history, like life in general, is under the ambiguities in all the three existential dimensions; the ambiguities “which have always been felt and powerfully expressed in myth, religious and secular literature, and art” (Ibid, p. 332). The ambiguity of history in the dimension of self-integration is expressed through the terms ʻempireʼ and ʻcentralizationʼ. This ambiguity is present in all phases of the church history and in all the secular movements. In the end we have some points about his principles and conclude  that his views about relation between Religion and culture in modern time  dose not resolve problems of  our age. The readers must see our point in detail.

The Holy Quran emphasizes the Islamic Ummah approximation. But a group among Shi'a and Sunni for various reasons disagreed with it. This article is about an anti-approximation group within Sunni. After dividing them into different groups, it explains and criticizes the causes of their opposition according to the induction in their original books. The output of the paper is that their opposition to the Islamic approximation process is unjustified and often stems from their mistaken approach and analysis of the subject of approximation. The word “تقریب” approximation derived from the root “ق ر ب”, means closeness and connectivity, technically is a serious effort to strengthen the relations between the followers of the two main religions of Islam by understanding the differences between them and eliminating the negative consequences of these differences. In other words, approximation means the approaching and closing of the followers of the Islamic faiths in order to become acquainted with each other through the realization of empathy and religious brotherhood on the basis of common Islamic principles, or to cooperate in promoting and preserving religious unity and disregarding each other in cases of conflict. In fact, the outcome of approximation is the movement towards the unity of Islamic Ummah. So clearly, the movement of approximation does not take into account the elimination of particular religious groups and their integration into one another. By the anti-approximation process we mean a collection of anti-proximate groups and people within the Sunni community, who explicitly or implicitly denied unity with Shi'a, believe it is impossible and opposed it. According to the type and severity of their opposition, they are divided into three categories: Individuals and groups that express their explicit reject to the issue of the approximation of Islamic nation and, so severely tend to denigrate the approximation, even through the names of their written books and sources, they are called the opponents. The adversaries are those whose general views towards the Shi'a is such that they do not express their only explicit opposition to the approximation, though they have not explicitly and directly opposed the approximation. Since the anti-approximation movement also consists of people, which initially coincided with the current approximation, but later expressed their opposition to it via returning from their own ideas, we named them the quitters. The reasons for the opposition to the anti-approximation movement are centered around four axes: 1. The irreducibility of the Shiite religion due to the belief in the permissibility of murdering of the opposition and not expressing it based on the belief of Taqiyah; 2- The existence of basic and inherent differences between Shi'a and Sunni, such as belief in distortion The Qur'an, and the curses of some of the Prophet Companions and respectable ones of Sunnis; 3 - lack of proper response and the contradictory of shi ia behaviors to approximation for the Shi'ism of Sunnis; and 4- the political and religious interferences in Sunni areas. The movement has always considered historical differences as a factor in the impossibility of exposing any kind of approximation. This process, which does not have a thorough analysis of the approximation of religions and its requirements, has itself become a problem for the Islamic world by denying and rejecting any interaction with Shi'ism. The current trend calls for approximation to mean the intellectual and cultural unification of all muslims according to its beliefs, and because of the impossibility of such an act, it has not supported the approximation of the Islamic Ummah and imposed irreparable costs on Islamic societies. Focusing on differences and lack of attention to commonalities, and in this way, believing in root divisions and discrepancies and misleading Shiites, extreme pessimism in attributing any anti-approximation measures to the Shia, unilateralism and narrative in expressing Shi'a beliefs such as disagreeing Shiites with Islam And being in line with the enemies, are among the mechanisms of justifying their opposition to the issue of approximation, which, in accordance with their prejudiced subjectivity, impose on the minds of the audience and on the world of Shi'ism. The tactical and cross-sectional look in terms of group interests and the neglect of their own anti-approximation measures, with a negative focus on Shiite beliefs, and the justification of the same issues in internal beliefs, are some main criticisms of their views. Therefore, none of the reasons in opposing the approximation of the Islamic Ummah, based on the Qur'anic verses, the traditions and the rationality of the wisdoms, is not justified.