مجله الهیات تطبیقی
پیاپی 22 (پاییز و زمستان 1398)

In the area of Islamic civilization and the West, Imam Khomeini and St. Augustine are important because the thoughts and effects of both have been the source of profound developments, hence the comparison of the political ideas of these two characters is of great importance. This comparison is based on the three pillars of the "nature of politics", "the relationship between religion and politics" and "the duty of citizens", given the impact of these axes on the religious attitude of the two characters. The main purpose of this study is to compare the religious attitude of Imam Khomeini and Augustine and its effect on the thoughts of these two characters. The main question is: what influence did the religious attitude of Augustine and Imam Khomeini have on their political ideas? Based on this, the present study is a descriptive-analytic type with qualitative and comparative approach taken by the library method. Findings of the research show that different attitudes and impressions of Augustine and Imam Khomeini from religion have caused a difference in their political beliefs.  In relation to the first axis, the "nature of politics", Augustine's view of politics is a negative and pessimistic view, in which he considers politics the domination of man over man. He believed that God initially created human beings, but with the disobedience of Adam and Eve, many difficulties and problems, including politics, arose for mankind. In other words, he believed that politics was a punishment and divine punishment for mankind, which was created by the guilt of Adam and Eve. But according to Imam Khomeini, the nature of politics is considered as a desirable and guiding phenomenon. From Imam Khomeini's point of view, there is a policy of spiritual color, because politics is a way of life and has dimensions of the worldly and non-existent. Indeed, based on the spiritual attitude, Imam Khomeini considers politics to guide the society and preserve its material. Therefore, in his view, politics is not only an evil and unpleasant thing, but a sacred and spiritual matter, which is responsible for leading society to perfection.  In the second axis, "The Relationship between Religion and Politics," Augustine believed that the state and church were two separate issues. He believed in the supremacy of the church over the power of the state. In his view, the domains of the Church include the entire world and is an eternal institution, but the state is a temporary variable that will be destroyed by the divine manifestation. However, according to Imam Khomeini, there is no separation between religion and politics, and they are both complementary; politics does not need to be in line with the religious guidelines, so that it does not deviate from the right path and follow the right path. Running requires government power. Imam believed in unity and did not accept the duality of political and religious thought. According to him, religion is the same politics.  At last, this article examines the views of Augustine and Imam Khomeini on "citizen duties". In the political thought of Augustine, Christian is passive in terms of political activity.  The only duty of citizens against the rulers is obedience and prayer in the king's right; it does not matter whether these rulers are just or ruthless. For Augustine, citizens do not have the right to protest or fight and uprising against the rulers, because the ruler has received his authority from God. However, Imam Khomeini portrayed citizens as one of the pillars of governance and considered participation in political activity as one of their great religious authorities and made indifference in the affairs of the state a major sin. He considers the revolution and the uprising of the people against the tyrannical rulers from the very important duties of the citizens, which, if they are disregarded, will learn the corruption of the whole earth and human societies will be degenerated.

One of the basic needs of human is spirituality. Spirituality is the inner connection of man with God, which affects various aspects of life. One of the dimensions of the subject of spirituality is its relation to other concepts, including religion, ethics, mysticism, and concepts of this kind. One of the concepts that discusses its relation to spirituality is the concept of theology. The meaning of theology is the systematic explanation of God and the relationship of God with the world and the same system of belief. One of the Christian theologians who deals with spirituality and theology, is McGrath, a professor of theology at the University of Oxford. In the field of Islam, Martyr Motahhari also deals with the relationship of spirituality with beliefs. He is an influential scholar of contemporary religious thought in the Muslim world. The purpose of this paper is to examine the views of these two thinkers on the relationship between spirituality and theology with a comparative and descriptive-analytic approach based on their work. Although both thinkers have lived in two religious traditions and periods of time, both of them have been bound up with their religion. Both were concerned with the comprehensive, accurate, and systematic expression of religious doctrines. Both sought to strengthen the religiosity of humans in achieving prosperity and salvation. Both have focused on the issues and concerns of the society of their time. Therefore, their views are comparable. Considering the importance of spirituality in the contemporary world, the necessity of dialogue among religious followers in today's world, the importance and capacity of the topic of spirituality as a common topic for dialogue and the place of comparative studies in order to better understand the topic, the necessity of this research is determined. From McGrath’s point of view, spirituality has a strong link with theology. In his view, spirituality is based on knowledge and, of course, is also a component of feeling, tendency and personal experience. The other component of spirituality is action and behavior based on personal beliefs and experiences of God. In his view, Christian spirituality should not be ignored of social conditions. Spirituality from the perspective of Martyr Motahhari is a comprehensive concept that is the result of all the teachings of Islam. Spirituality is based on true faith that embraces all aspects of human life. Martyr Motahhari believes that faith has two basic components of knowledge and tendency. In other words, he believes in epistemic and emotional aspects of faith. In his view, true faith is meaningful with these two components, and the lack of each one leads to flawed faith. He not only believes in faith based on knowledge, but also believes in knowledge as a necessary part of faith and as its components. From the point of view of both thinkers, spirituality is an important element in religion. Both emphasize religious spirituality based on religious teachings and beliefs. Spirituality should be theocentric and based on the holt text. Both emphasize the comprehensiveness of spirituality. Both believe in the relationship between spirituality and beliefs and the foundation of beliefs for spirituality. They do not regard spirituality and faith, apart from knowledge and belief, as well as action and social life. The existence of similarities indicates the importance of the spirituality and spiritual needs of human, the necessity of religious spirituality and the attention to the theological foundations of spirituality. Despite these similarities, there are some differences. Although McGrath insists beliefs must be firm, some Christian beliefs are not. For example, the doctrine of the Trinity and the divinity of Jesus is a belief in the opposite of reason. Also, the revelation and infallibility of the text of the Quran, as the sacred text of the Muslims and the source of spirituality, can be proved on the basis of rational and religious reasons. But this is not true for the Bible and there is no valid rational or historic reason for the heavenly nature of the whole Bible. The New Testament is a collection of records of some of the apostles. In addition, during the Biblical historical critique, it has been proven that some of its books do not belong to their authors. Regarding the Old Testament, in addition to the Quranic reasons, there are several reasons in the Biblical historical critique that shows that the Old Testament, especially Torah, has been altered and distorted. It seems that the differences are due to differences in the worldview of two thinkers, most of which are due to the religious tradition that they belong to.

Abstract James A. Bellami is one of the orientalists thinking that there are some mistakes in Quran`s text; He believes that textual criticism must be applied to the Qur'an to remove it`s corruptions and produce a text the possibly nearest to original text. For example, In the article “More proposed emendations to the text of the Koran”, he claims that There are two major problems in the story of Shuaib, first, the form of his name, and second, the identity of the Ashab al-aykah. Given the existence of oral sources for the Qur'an, Bellami considers the Torah as the only source of the proper name of the "Shuaib" and the identity of the " the Ashab al-aykah ". For this reason, it is only by finding several common features in verses 13 through 17 of the Isaiah:21(the prophecy of Isaiah in Arabic) during the Old Testament and the story of Shuaib in the Qur'an, he claims that, firstly, the story of Shuaib derives from the Isaiah  Prophecy about the Arabs (Isaiah 21: 13-17); secondly, “Shuaib” is mistaken with  “Sh’aia” (spelled with final alif), the Arabic form of “Isaiah” ; thirdly Ashab al-aykah” in the Qur'an is the same  Dedanite merchants in In Isa. 21:13-17. The importance of surveying Bellami’s claims is that the results of them are, at least, the emphasis on the receipt of the Qur'an from the Bible, creating doubt in the realism of the historical stories of Quran and the failure to believe in the non-distortion of the Qur'an. The critique of his interpretive claims can cast doubt on this results. so, in this research, Bellami's views on Shuaib and Ashab al-aykah, as well as his reasons, are examined in five sections. The first part is devoted to Bellami's claim to the word "Shuaib". Bellami claimed that he did not find "Shuaib" in Hebrew and Aramaic languages and ancient Arabic inscriptions, so there was no such name before the Qur'an was descended. Secondly, Shuaib has no suitable etymology and meaning for a man’s name. After examining the word "Shuaib" and its root, it became clear that - contrary to Bellami's claim - the word "Shuaib" has the correct etymology in Arabic, and the absence of the word "Shuaib" and above that the root of the "sha’b" in Hebrew and   Aramic, not only is not evidence of Bellami's claims about "shuaib", but also amplifies that the root of the "sha’b" and the word "Shuaib" are Arabic. Another result is that - contrary to the claim of Bellami - the name "Shuaib" has proper meaning and form for the men's name. Because according to Arab culture from pre-Islam times to now, using of a diminutive form of words and also making names for men from   the root "sha’b"   have been commonplace for men.  Existance of some  men whose name were from the root of the "Sha’b" (like  Ash’ab) and those who had the name "Shuaib", before the Quran descends, can present good evidances  for this claim . Also, analysis the different meanings of the word "Shuaib" indicate that this word has proper  meanings for men. Another consequence is that the absence of "Shuaib" in ancient Arabic inscriptions does not necessarily means that this name is not denied among the Arabs, as evidenced other sources, other than inscriptions, that this name can be found in   pre-Islam Arabs. Even if it is assumed that there is no man named Shuaib before the Quran descends, the Shuaib of the Arabic translation may be the name or the title of this great Prophet, chosen and used by the Holy Qur'an for the first time. Therefore, the lack of this name in the inscriptions can not be a reason for the incorrect transcription of the term. In the second section, the possibility of the wrongfulness of transcription of "Shuaib" was considered. To make this mistake, Bellami considers two hypotheses probable. For Example, his first assumption is that the name "Shuaib" was derived from scriber's mistake during the writing of the Qur'an (In the time of Abu-Bakr or Uthman) and its principle had been "Sh’aia". However, due to several reasons  the incorrect transcription of this word is almost impossible; such as :1- word of "Shuaib"  had been custom at the time of  Qur'an's descent and before that ; 2- The  Shuaib's story and  name had been repeated during the  gradual descent of Quran in the Meccan and  Madnian Surahs; hence Muslims had been reading and repeating It during the gradual descent of the Qur'an; 3- Because  Recitement,  teaching and keeping of the verses had been  common practice, the  Shuaib's story and  name  repeated in the Muslim's ear many times; 4- The Quran had been written in particular manner, in  the presence of witnesses and dictators . In the third section, the feasibility of Bellami's claim for the adaptation of Shuaib's story of "Isaiah's prophecy concerning the Arabs" was investigated. The result is that due to the fundamental differences in the subject, the wisdom and details of the story of Shuaib and Isaiah, such as personality, history, place of residence, ethnicity, type and cause of torment, etc., the oral translation of Shuaib's story of the prophecy of Isaiah about Arab is not logical. In the fourth section, Bellami's claim Based on the similarity of the Ashab al-aykah  and  Dedanite merchants is studied. The result of the study is that although both of them lived on the trade road to Mecca, but there was no justification and evidence to match Dedan with Aykah. In one of his articles on reforming the Quranic vocabulary, Bellami has state his standards. In the fifth part, it was shown that the change of the word "Shuaib" to "Sh’aia" is not consistent with the standards of text correction provided by Mr. Bellami himself. For example, among the Bellami  criteria, the modified text should make a better meaning than the existing one, but changing the word "Shuaib" to "Sh’aia", firstly, eliminates the semantic proportion of the name of the Prophet with his story; secondly, The text and the interpretation of Isaiah's Prophecy on the Arabs  itself has some ambiguities; thus, not only the change of Shuaib to Sh’aia does not  caused   better meaning  maked, but  also it  obscures the explicit and understandable story of Shuaib.  Another Bellami's criterion is that the modified word should be in accordance with the style of the Qur'an; however, the change of Shuaib to "Sh’aia" is inconsistent with the style of the Quranic verses in which mentioned the names of the prophets in their historical order. Another criterion is that the word correction should be historically justifiable. To absence of Shuaib's story in the Bible,  Mr. Bellami considers it non-historic. But, this can not be  a  convincing reason  for denial   reality of  Shuaib's story. The existence of the ruins of the "Maghair Shuaib" and "Ayla", which are coherent with the Qur'anic verses in terms of space and time, regarding the people of Shuaib, can be a good historical evidence for the existence of a person called "Shuaib" and his story in reality. In this way, the analysis of Bellami's claims showed that none of his claims was correct.

The law of attraction in the philosophy of modern thought is the belief that by focusing on negative or positive thoughts, people can experience positive or negative attitudes. This belief is based on the idea that both people and their minds are made up of pure energy and through the process of "absorbing the same energies," one can upgrade his health, well-being and personal relationships. This theory has been promoting for many years by speakers and writers in the world, and each of them is somehow trying to express the attraction law in accordance with the culture of their audience and stimulate their feelings. One of the promotional methods for promoting and fixing The secret theory in the minds of the audience by its propagandists, especially inside the country, is its religiousization. This theory has been promoting for many years by speakers and writers in the world, and each of them is somehow trying to express the attraction law in accordance with the culture of their audience and stimulate their feelings. One of the promotional methods for promoting and fixing The secret theory in the minds of the audience by its propagandists, especially inside the country, is its religiousization. By some non-scientific interpretation, some verses and narrations try to introduce this theory as an affirmation of religion and, on the other hand, to proclaim verses and narratives that are opposed to this hypothesis, whether deliberately and for personal reasons, or inadvertently And because of their lack of control over religious texts. However, in understanding any text, including the text of the Bible and the traditions of the infallibles, all aspects must be considered, because the fragmentation and separation of some verses and narratives, ignoring the continuous and discursive context, and their interpretation in favor of their own opinion is unnecessary. It was found that according to some verses and narratives like verses 18 and 19 of Surah al-Asra, contrary to the view of the leaders of the law of attraction that demanded the human being as the basis for achieving the demands, the demand of God in both cases was ruled and it The amount of the desires of the human being to which it is sought is also due to the will of God and through his efforts, not for the imagination and imagination. Also, some other domestic propagandists of the Law of Attraction pray for the concept and, in their opinion, they pray for the view that contributes to mental imagery, not because it is a relationship with the Creator, and not to this Because it is the soul, in which spiritual excellence and evolution lies. They say prayer is good because it enables you to visualize your own desires. Therefore, prayer as an introduction to the embodiment and concentration becomes important, not because it is an independent tool for the service of human superiority and servitude. However, according to verses and narratives such as verse 60 of chapter of Ghafir, the purpose of prayer is not just to seek human needs and wants, but to declare slavery and grudge against God and to learn from other goals and results of prayer for Is counted. Also, accuracy in the meaning of our prayers implies that prayer is guaranteed by God, which does not always mean the fulfillment of human wants and wants, as the internal leaders of law are attracted to, but also the means of answering and There is no lack of response from God, which occasionally appears in other forms than the fulfillment of the necessity. Ultimately, the source of absorption theory has to be derived from the humanistic and human-centered view of the West, which accepts this attitude not only as the cultivation of the divine human being as a goal, but also the focus on transcendental tendencies, there is not much room for discussion and discussion. By focusing on the will and desire of man, transcendental and spiritual goals are forgotten, and instead of this world life and experience of pleasure will be at the forefront of man's desires, and as a result, man will most of all lead to the forgottenness of the end and the hereafter. . The law of attraction not only does not invite humans to ethical virtues, but also enhances pleasure and desire, and governs the transcendental areas of the human soul and puts down on the most valuable human powers, ie, the power of reason.

The most effective way of expressing and conveying concepts and ideas is to narrate and portray events in the form of a "story" that has several purposes. As one of the most important ways of inducing educational or historical concepts in the light of semiotics, the use of artistic or word-based techniques of narrative discourse is narrative discourse. The arrangement of the elements of a story in the form of art is an important tool for conveying ideas and signs to others. In this regard, this study analyzes the elements of the story of the flood of Noah (AS), which is one of the common stories between the two books of the Torah and the quran, by the method of comparative micro-analysis, and by using partial methods of semiotic-cognitive knowledge , Has analyzed it. The present study seeks to answer the following questions: 1- What are the elements of the story of Noah's Storm in the narration of the Torah (Genesis Journey) and the Qur'an (Surah Hood)? 2. What are the similarities and differences between the artistic structure of this story in the two narratives mentioned? Which narrative is more engaging, effective, guided and exemplary? There has been no similar research in this area so far. The result of the study of the subject under discussion is that: The cause-and-effect relationship of the 'pirang' constitutes both narratives which, in the Torah narrative, are based on the decision to destroy human beings due to regret of creation (cause) and the coming of the doom of the flood (consequence). ) And in the Qur'anic narrative is based on the disrespectful behavior of the people of Noah (as) to the doctrine (cause) and the coming of doom (consequence). Accordingly, both narratives are common at the consequence stage, but there is a profound difference between the two at the stage of the cause of the doom. The angle of view in the Torah narrative is in the unknown and in the Qur'an as a whole. The characters of the story, in the Torah narrative, are mostly based on natural features such as: age, wine, etc. Noah, but in the narration of the Qur'an beyond the various characters of the story, the guiding aims pursued. These goals appear to be expressed in characters such as Noah, Noah's people, and Noah's family. The doom-to-do action is a common occurrence in two stories that take place because of human disobedience. The purely one-sided and varied conversations in the story of Noah (AS), according to the Torah narrative, have been unattractive. In contrast, the varied conversations in the Qur'anic narrative of the story of Noah (AS) have been a factor in making it attractive. The timing of both narratives is linear; but in the Qur'anic narrative it is generally linear; but in the Torah narrative it is linear. The mountain is mentioned in both narratives of the place of the story, but the spatial range is introduced in the global Torah narrative, but the Qur'anic narration is limited to a particular region. In the story of the flood of Prophet Noah, each of the features of the story reflects a specific educational purpose that in the Torah, the worship aspect of this purpose was achieved only for Noah (AS), but in the Qur'an, besides Noah (AS) Each of the characters in the story pursue a specific educational goal that ultimately fulfills the intended purpose of the Qur'an.

Identity issue is one of deep and broad contents that in many humanities. Worthy of discussion and research. Although identity is new and emerging concept, but it's origin can be traced return to centuries and even in pre-islamic times. The spiritual seventh-century peat Rumi based on Quran's interpretation, following the Quran have another interpretation of identity and the concept of home. Identity in Quran is based on self knowledge and back to the divine nature of man; also pay attention to human dignity across the universe. Quran's look to collective identity is more for unified Ummat and alliance between nations and Quran don't address apparent differences because of superiority of men and nation; but introduced it in superiority of virtue, knowledge and jihad in Allah's way. In Rumi's thought, love of Allah's essence and humanity based on cosmopolitan theory wave knocks: so we should not expect that with emphasized to nationalism, limited human and material life of the motherland. In his view, after honoring the divine identity internet and individual, collective identity or transnationalism being important. Rumi has ventured to a kind of semantic de familiar of concept of home in the Masnavi. In this study, pay attention to content analysis of Rumi's Masnavi poems and different aspects of identity are examined. In Quran instead of national identity, emphasized on transnational identity. Quran for reinforcement mentality of transnationalism, discuss correlation of religions until moreover respect and valorize for clientele of other religions, will be provided basis consultation and social interaction between Muslims and Non Muslims. “و لا تسبوا الذین یدعون من دون الله فیسبوا الله عدوا بغیر علم کذلک زینا لکل امه عملهم ثم إلی ربهم مرجعهم فینبئهم بما کانوا یعملون» (انعام/108) And don’t abuse their fetish gods that they invoke besides Allah, lest they may abuse Allah in revenge and out of ignorance. Thus we have made fair-seeming to every folk, their Deeds: and eventually to their creator &Nurturer is their return, so He will inform them of what they used to do[in this world].(108/انعام) Rumi moreover has shown long thoughts and de familiarizations in semantic levels, he has used various methods to influence the verses of the Qur'an in his poems. One of these is the interpretive effectiveness that Rumi has overtaken in comparison with other poets. He reaches new meanings with his intellectual creativity and by interpreting the verses of the Qur'an and some hadiths. Rumi does not have the same interpretation and interpretation of his homeland; rather, in his view, the homeland is the realm of the unseen or the kingdom from which one has fallen and suffered the pain of parting from the truth. As in the case of the homeland habeas, which is also related in the traditions of the Prophet: «حب الوطن من الإیمان», he composed: you must cross of speech “Love of country”, don’t stop/ Because homeland is supernatural, spirit isn’t in this world. If you homeland cross to on the other hand of stream /and this right hadith low sing error. Hence, one should not expect Rumi's Masnavi to address the issue of nationalism, which is, in fact, a kind of restriction of human beings to the motherland and what is attributed to it. In Rumi's thought, the love of the essence of divinity, based on the theory of "cosmopolitan" flows; thus, transnationalism or collective identity, after considering the individual identity, has an intrinsic and divine identity.

Science of Kalam since its very dawn has undergone through various stages and modes; traditionalism, dialectical method, rationalism, hermeneutics, philosophical Kalam are considered to be among the most important approaches in the course of evolution of Shia Kalam. Having provided a short introduction of the school of philosophical Kalam, the current essay with a descriptive-analytic method seeks to study the Kalam based approach of Ibn Maytham Bahrani and via a set of different evidence from his works and ideas it proves that Bahrani's chosen path in Kalam is rational-philosophical. Deduction and analysis of the features of philosophical Kalam in the thought of Ibn Haytham is also of importance from the perspective that with the emphasis on rationality, argument, free thinking and critical thought it can provide the scholars of Shia Kalam with a methodological pattern.   Introduction Following the emergence of different ideological problems and intellectual disputes among Muslims a science started to take form that due to its inclusion of beliefs it was given various names like "science of beliefs", "science of articles of faith", "jurisprudence the great", and "science of monotheism and divine attributes". But the most renowned title used for this science is Kalam which became popular at least from the second century of Hijrah and it refers to a science that discusses religious beliefs based on a rational and traditional method and not only deduces the beliefs from its sources rather it also explains and proves religious beliefs and answers the doubts and objections of the opponents. The advantage and strength of the aforementioned definitions lies in the fact that it simultaneously contains the subject matter, method and end of the science of Kalam. However, examination and articulation of the science of Kalam and discussion of methodological issues are among the necessary premises of the methodic Kalam. Regardless of the diversity of methods and approaches which have existed in the science of Kalam since its very inception, one can still distinguish between three distinct general approaches in the explanation of ideological issues in the domain of Shia Kalam; first, traditional method and emphasis on religious texts and inattention to reason and its function in the understanding of Kalam issues; second approach is hermeneutical and esoteric method that not only underlines the authority and credit of reason and its role in the acquisition of knowledge and understanding of religious doctrines, it also considers the discovery of meanings and esoteric secrets from the words of Holy Book and Tradition impossible without the assistance of reason; third approach is the philosophical rationalism method in which the Kalam scholar struggles to explain the problems of Kalam using ontology and resorting to philosophical rules and judgments and with a philosophical style he discusses the divine truths and religious beliefs including monotheism, resurrection, prophecy and the secret of revelation of divine verses. It seems that the method of philosophical Kalam did not exist in the era of Imams (peace be upon them) but in the early days of the Great Occultation Nobakhti scholars of Kalam took advantage of this method for explication of ideological issues. Although some of the scholars, based on the orthodox theory, have traced the emergence of philosophical school of Kalam back to Khajeh Nasir Al Din Tusi in seventh century of Hijrah, current essay suggests that the use of philosophical Kalam method is of longer history and its roots can be sought for in the ideas of Nobakhti scholars of Kalam and Khajeh Nasir and his pupils later built it into its great heights. Among these philosopher-Kalam scholars the role of Ibn Haytham Bahrani the Shia thinker of seventh century and the author of Qawaed Al Maram fi Elm Al Kalam is of paramount importance in making the methodology of Shia Kalam philosophical which has been less studied by the scholars in this area indeed. Accordingly, the present essay is an effort for introduction and explanation of the role of this Shia Kalam scholar in the growth and evolution of Shia Kalam particularly in the completion and advancement of the philosophical Kalam.   Introduction of "Philosophical Kalam" Approach In the current essay the term "philosophical Kalam" is used to denote a method according to which the goals of science of Kalam are justified based on philosophical criteria and the Kalam scholar owes his own required tools for fulfillment of his own professional mission to Islamic philosophy and wisdom and by using ontology and philosophical terms and rules he proceeds to infer and explain the Kalam issues. Therefore, "philosophical Kalam, methodologically speaking, belongs to the domain of philosophy and from teleological perspective; it is part of the area of science of Kalam". Features of the Method of Philosophical Kalam in the Thought of Ibn Maytham The approach of philosophical Kalam in the thought of Ibn Maytham particularly in the book entitled Qawaed Al Maram fi Elm Al Kalam comprises of certain constituents and features the recognition and introduction of which not only is of a strategic role in the study of course of historical evolution of science of Kalam it is of high importance in the methodology and analysis of the ideas of the founders of this Kalam school. Among the most important features of philosophical Kalam in the thought and method of Ibn Maytham which is intended to be assayed and analyzed in this essay one can refer to the following: discussing philosophical problems including physics, general ontology and the problems related to being and nothingness, substance and accident, body and …, in the introductions of Kalam works; application of theosophical principles and philosophical notions like the principle of causality, essential contingency, the criterion of the need to cause, the principle of posteriority of existence to the necessity, and so on and so forth, in the explanation of ideological issues; insistence on rational arguments and keeping with logical proof and deduction in the explication of principles of religion and its Kalam corollaries, dominance of rationality over obedience and traditional and dialectical method in the explanation of religious claims.

Criticism of the theological opinions of the Islamic sects is one of important discussions in some of the Qur’ānic commentaries. To survey these critques causes to be clarified more own commentator’s ideas. The mystical Commentary of Kashf Al-Asrār Wa ʿUddat Al-Abrār (“The Unveiling of the Mysteries and the Provision of the Pious”) by Abu al-Faḍl Rashīd Al-Dīn Maybudī is one of the commentaries that have discussed the theological opinions of the Khawārij‚ the Jahmiyah‚ the Mu’tazilah etc. This article, which is written in descriptive and analytic way, because of Maybudī’s special attention to the Jahmiyah‚ deals with critiquing and surveying the thological opinions of this sect, and mentioning Maybudī’s view of each of criticized subjects‚ according to this commentary. Maybudī considers the Jahmiyah as innovators. Maybudī considers the false symbolic interpetation as more important innovations of the Jahmiyah. In Meybudi’s view, the false symbolic interpretation means to turn away from external meanings of the verses and the traditions and to turn to the symbolic meanings of them. Maybudī thinks the interpretation of “ ‚”استوی علی العرش“is firmly established on the throne”‚ to “domination and conquest” as one of the false symbolic interpretations of the Jahmiyah. Of course‚ Maybudī himself speaks about the true hermeneutics. It is to interpret the verse and the tradition to meaning that is possible and is agreement with the Qur’ān and the tradition. The true hermeneutics can be achieved by man’s effort and divine grace. Maybudī quotes some of the commentators that they interpret the verses ”إن الله لا یستحیی…“ (البقره: 26)‚ “Surely Allah is not ashamed…” (The Cow/26) to ”لا یخشی“‚ “does not fear” and”و تخشی الناس و الله احق ان تخشاه“ (الاحزاب/37) ‚ “and you feared men, and Allah had a greater right that you should fear Him” (The Confederates/37) to ”تستحیی“‚ “was ashamed”. For “”استحیا‚ “to be ashamed” means ”خشیت“‚ “to fear”‚ and on the contrary. Also Maybudī describes the belief in being God ‛in essence’ in any place and with any one‚ but not being He on the Throne‚ in other words‚ the rejection direction and place for God‚ as another of the Jahmiyah’s innovations. In Maybudī’s view‚ God is ‛in His essence’ in one place‚ namely the heaven and the Throne‚ and in ‛His knowledge’ in any place and with any one‚ in other words‚ in all places. Also Maybudī considers the denial of God’s eternal attributes and their false symbolic interpretation as another of the Jahmiyah’s innovations. They interpret symbolically God’s eternal attributes to hinder from His similarity to the creatures and to keep from His transcendence. In Maybudī’s view‚ both anthropomorphism and transcendence make way for blasphemy. According to Maybudī‚ God has the eternal attributes (the denial of transcendence), but according to the rule “to have one name does not invole to be one”‚ we should not apply the same meaning used in human to God (the denial of anthropomorphism). Morevere‚ they should not be interpretered symbolically. In Maybudī’s view‚ their external meaning should be heared and accepted‚ and their internal meaning should be surrenderd to the Truth. Among this Jahmiyah’s innovation‚ Maybudī mentions the rejection of describing God as “thing”‚ and the denial of the attributies of self and hand for God and their false symbolic interpretion. Also Maybudī considers the belief in accompanying God’s Makr (plan) and Keid (plan) with corruption and betrayal and deception as another of the Jahmiyah’s innovations. According to Maybudī‚ God’s Makr and Keid apply only to the best interest without corruption and betrayal and deception. God and man’s Makr and Keid are the same in name‚ but they are differences in meaning. Also‚ Maybudī considers the Jahmiyah’s belief in being created the Qur’ān‚ and or according to some others of them the absence a thing of the Words of God on the earth‚ and or according to some others of them the belief in being created our letter and reading in reciting the Qur’ān as another of the Jahmiyah’s innovations. In Maybudī’s view‚ these untrue ideas of the Jahmiyah result from the fact that‚ according to them‚ the Words of God are not an expression that depends on a letter and a sound‚ but they are His knowledge which subsists in the essence of Him. In Maybudī’s view‚ the Qur’ān is not an expression of the Words of the Truth‚ but it is the very Words of the Truth. It is not seperate from God‚ but it is connected upon Him and subsists in Him. The Qur’ān depends on a letter and a sound and any letter of it is not created. Our letter and reading in reciting the Qur’ān are nor created neither among our works. It truly exists on the earth and we read it by tongue‚ hear it by ear and know it in heart. Also‚ Maybudī considers the describtion of Imān as affirmation by the heart without confessing by the tongue and acting by the members of body‚ as another of the Jahmiyah’s innovations. According to Maybudī‚ Imān consists in confessing by the tongue; affirming by the heart; acting by the members of body and property; and following the Sunnah. Also‚ Maybudī considers the independence of man from God in hindering him from sins and the annihilation of the bounties of paradise as another of the Jahmiyah’s innovations.

The present article seeks to demonstrate in a descriptive-analytical method that, with the founders of philosophical hermeneutics, how religious understanding has become a model for understanding hermeneutics and understanding hermeneutics as a model for religious understanding? How is the process of understanding in religious traditions, especially the element of application and the element of understanding divine will, is used as a model for better understanding of hermeneutics? How do religious beliefs, such as incarnation, trinity, religious imagery and ritual shows help to explain hermeneutic teachings, help? Then shows Examples of hermeneutic explanations of religious teachings and religious explanations of hermeneutic teachings. Then He makes it clear the relation between general hermeneutics and hermeneutics of the Holy Texts. In the end, he says that what are the mistakes of Christian theology from a philosophical hermeneutic? This article shows how Gadamer understands the understanding of religionists from religious rites to explain the fluidity of truth and the nature of hermeneutics. It speaks of the inequality between religion and myth in the ancient period and the hermeneutical relation between religion and art. Gadamer does not consider the Bible as a classic text, and believes that the understanding of religious doctrines requires specific interpretative approaches, depending on their origin, mode, goals and characteristics. Emphasizing the distinction between the general hermeneutic boundaries and the special hermeneutics of the holy texts, he recommends that the Bible be proclaimed divine salvation. Therefore, understanding it is not merely a scientific or scholarly research on the meaning of its text. Gadamer wants to better explain his meaning of "understanding" and "truth" by explaining the relationship between hermeneutics and religion. He wants to show, for example: the show, Religious Rites, Play, Performing Arts, all owe their existence to their implementation. So is not possible separate the truth from their implementation. The same is true of understanding event. It is only in the realization of understanding that understanding is formed and that it has no nature other than its implementation. These are all things that come about by doing. He also explores the hermeneutic explanation of religious teachings. For example He talks about the relationship between religion and myth, He believes in ancient times, there was no sharp contrast between mythical and rational affairs. Therefore the sacred text must be understood as a mythical form. In his opinion, the New Testament is "To build oneself the Evangelism by the Christians at the head of Christianity." But this is not the first or last time. The Bible is not the Word of God. But its initial interpretation is in a mythical language commensurate with the original audience and Today's understanding requires eliminate the myths of the Bible. It also seeks to provide a hermeneutical explanation of the relationship between religion and art. Gadamer believes this is why the spread of the visual arts in the Christian West the ancestors of the church saw God's humanity as a reason for allowing any kind of appearance. And it seems that they also used Neo-Platonic ideas. Accordingly, He also deals with the hermeneutic interpretation of religious practices. Gadamer considers the Bible to be a text, but does not see it as a classic text, but rather puts it in the meta-liturgical style and lists a number of specific features. Like his predecessors, Gadamer knows that given the different origins, fashions, goals, and characteristics, understanding religious teachings and sacred texts requires specific interpretative approaches. Emphasizing the separation of the boundaries between general hermeneutics and specific hermeneutics for understanding the sacred texts. He advises religious scholars to never forget that the Bible is the message of salvation from God. Understanding the scripture, therefore, is not merely scientific or scholarly research on its meaning. Philosophical hermeneutics does not reject any religious doctrine. But hermeneutists like Heidegger and Gadamer believe that the interaction of religion and philosophy in the Catholic West is undesirable. And they believe that Scholastic theologians distorted the original ancient Greek philosophical ideas. In favor of their own perceptions, they interpreted and confiscated it desirable Christian teachings to prove their religious beliefs.

Mithraism, as one of the oldest Iranian religions, used mythical symbols to lead its followers which can be the leader of the audience for an accurate understanding of the various aspects of these symbols in this ritual. Mehrabeh, as the sanctuaries of the followers of this ritual, have a symbolic structure; they are either built in natural caves or form a cave. In this study, based on the mythological and religious views of Mircea Eliadeh, the cave symbol and the its functions in various texts, have been investigated , using the analysis of Eliadeh in its various works, the authors have tried to study the symbolic function of the cave in the religion of mithraism. The symbolic function of the cave in Mithraism, should be categorize in the subtitle of the "symbolic place of the ritual of sympathy", which is itself linked to "the womb of the mother earth" and "the inner and unconscious world", Based on the new classification presented in this study and study of the Eliadeh's works. Mithraism is one of the oldest Iranian cultures dating back to the second millennium BC. The link between the ritual and the ritual symbols of this cult with natural elements indicates that it originated from a pastoral period in the ancient ages; among these rituals is the tragedy in the cave or the sanctuary there was a Mithratian-like cave, that is, Mehrbah. The symbol of the cave has different and sometimes seemingly contradictory functions in religious, literary and mythological narratives. The researchers' efforts to categorize these functions, despite the useful and relevant results, have failed to correctly illustrate the functional contradictions in the cave icon in mythology; in fact, the fundamental question of these categories was that they did not seek to explain why these contradictions were made, and only categorized While the precise categorization of the cave symbol on the Mircha Eliadeh thought foundation, along with its comparative analysis with other interpretations presented by researchers in this field, can lead to a thorough understanding of the seemingly contradictory functions of this symbol. Mithraism, as the ancient religion and creed, represents a way of thinking in which mythical symbols and images have a direct impact on the reality of people's lives and contribute to the understanding of the world. This way of thinking, which uses mythical symbols to understand the world, is close to the elemental human mindset; a person who is thought to have a very similar childhood; In symbolism, multiple and multiple symbols that carry a word and make it multi-dimensional are common; therefore, it is natural that in the case of an ancient symbol such as a cave, these dimensions and multiple manifestations, over the centuries and in the midst of narratives Multiple myths are overlapping; therefore, the functions categorized as representations of the following symbol are used in some symbols by overlapping. As a natural phenomenon, due to its apparent structure, the cave leads to the mother-in-law of the mother's womb and relates to a safe refuge and shelter, and on the other hand, due to its darkness, the entrance to the unconscious and the color of losing its appearances and recognition of itself So this natural phenomenon has always been used as a symbol of these aspects. In addition to the aforementioned, the sum of the two discoveries of the inner world, which is in the symbol of the caves, has made it a suitable place for the traditions of entering and entering a time and place; therefore, in the Kish of Mithraism, as an ancient cult Iran, the symbol of the cave of all three points, namely the wolf of the mother's land, the discovery of the inner world and the place of encouragement. The Mehrabeh of Mithraism, utilizing various aspects of the cave symbol in worship, provided all the important elements needed to enter the sacred time and place and return to eternity; The title of Mother Earth ascetic, the discovery of the inner world, as well as the status of initiation, prepared the minds and souls of its followers for initiation and practice of rituals. The sum of these conditions indicates the importance of the different functions of a symbol in an ancient cult. Indeed, the symbol of the cave in Mithra's Kish has been so influential and appropriately used that it has, along with symbols such as the sun, borne the burden of communicating the message and realizing the rituals of an ancient cult.

The question of unity of existence is one of the most fundamental mystical and philosophical issues that is discussed in this article, based on Allāmah Dawānī and Mullah Sadrā’s theoretical foundations. Allāmah Dawānī’s explanation of the question of individual unity is based on principles such as unity of existence, the attribution of essence to existence, the principle of disposition and non-confusion of creatures to the origin of derivation in the sense that the truth of existence is unique in divine essence and the rest is ascribed to the existence. BY investigating Dawānī’s basics, one should say that believing in individual unity of existence is in contrast with his basic principles. The issue is not acceptable in his thought system because by declaring both originality of existence and originality of essence to explain plurality of the universe, belief in redundancy and the relation of essences with existence and declaring disposition has basic inconsistency and internal conflict. The issue is concluded in Mullah Sadrā’s approach because he introduces existence as an objective identity with multiple orders, orders that are only the manifestation of existence and regarding the intensity of the actuality of the origin of existence which encompasses all achievements, there is no room for other affairs. Any creature is a status of statuses of that absolute existence and plurality is nothing but the manifestation of its attributes in the opportunity of names. The explanation is well acceptable with the Mullah Sadrā’s theory of gradation. From what has been stated, it follows that individual unity presented by the two philosophers only have one point in common which is that in the universe there is only one original truth; however their basic principles and manner of explanation are different. The philosophical foundations and principles that cause internal conflict of the discussion for Dawānī and transition from philosophy to mysticism for Mullah Sadrā. The summary of Mullah Sadrā' s theory as an independent theory can be brought up in this sense that in Mullah Sadrā’s views, where he considers the "essence status" of self-existence, individual unity of unconditional type is a divider that from mystical view is interpreted as "absolute identity" and "the essence of oneness". In this approach, there is nothing opposite or contrary to it and all are the emergence and manifestation of that. Existence of God is the individual one truth. But in some cases Mullah Sadrā speaks of unconditional divided existence by looking at God's "action" not His essence which is equal to the term "expanded grace" in mysticism. In this order, predication and generality are tried so that all determinations are present in that.

The concept of "good" is one of the basic concepts in the areas of philosophy, psychology, and the value of ethical judgments. Carefully review and solve its complexities can open up many issues and misunderstandings. Both HajMullāhādī Sabzevari and R. M. Hare are two philosophers who have presented some good ideas about the concept of 'good' on the basis of their thinking framework. These two thinkers have revised their predecessors’ views according to the time in which they lived, and added complementary and effective points to them, then they removed its shortcomings. The late Sabzevari reasoned against the Asharite who argued that theories of good and evil couldn’t form demonstrative syllogism because they were not self-evident, that they can be applied not only in the accepted domains but also in the realm of certainty. Thus, these theorems provide the basis for the demonstrative syllogism. From the point of view of Haji Sabzevari, the intellect of all human beings can be aware of the theories of a good ethical concepts. It makes the theorems have the truth value and truth value false. Also, in his view, anything that is admired or condemned by the necessity of, or true argument of the wisdom; is also admired and condemned in the thing in itself. So, besides the rational validity of human beings, he believes in the vas of the essence of a thing for being knowledgeable and truthful and false. On the other hand, R. M. Hare disagrees with any schools of emotion, because they reduced ethical propositions to imperative propositions and, as a result, found these propositions not to have rational validity and reasoning. But Hare, by implying the introduction of the demonstrative, makes the demonstrative related to the concept of "good" rational and arguable. But since the ethical sentences are command and compositional in prescriptivism and have no logical truth and falsehood, thereby his view remains non-cognitivism. But what highlights the significance of this article is the analytical and comparative view of these two thinkers’ opinion, which we are going to discuss now. Ontologically, Haji Sabzevari summarizes the notion of "good" in the intellectual alignment of human beings (although it considers as a descriptive and knowledgeable perception, it does not have the exploration aspect of the reality), an non-realistic, and he is considered as a realist because he regards the good and the bad in the thing in itself admired or condemned. But on the other hand, Hare does not consider the propositions related to the ethical concept of "good" as a descriptive and exploratory issue about the world around it, so it takes on a prescriptive and non-descriptive aspect. So, his opinions can be described as an non-realistic one. From the epistemological aspect, both thinkers have considered being arguable and rational of the demonstrative related to the ethical concept of "good". For Haji Sabzevari, the propositions of the concept of good are self-evident and certainty; and based on the validity of human rationality one can attain its truth value and truth value false. This is because whatever is considered praised and condemned by human beings is also put in thing in itself, and thus corresponds to God’s sentences. His view about it, is therefore cognitive, but in Hare’s opinion, the propositions related to the ethical concept of "good" are neither descriptive nor epistemic. So they are not self-evident and certainty. In Hare’s view, ethical propositions including the concept of good are imperative sentences with the aim of promoting prescriptivism. Also, people's recommendation to one another may change based on the personal experiences and situations. Thus, it can be said that Hare’s prescriptivism is classified under the following ethical non-cognitivism. In moral semantic, both thinkers consider the analysis of the concept of "good" as an admirable issue. And they make sense the rest of the meanings in the domain of its value and ethical meanings, namely praise and admiration aspect. However, Haji Sabzevari returns the first two meanings of the concept of "good" (in the realm of objects and verbs) to its third meaning i.e. deserving the admiration and praise, if optional. Hare also interprets the meaning of the concept “good” (both in the realm of human acts and things), in its value sense i.e. being admirable. But however, Mohaghegh Sabzevari considers the criterion of the 'good' concept or admiration of something, whether it is the discernment of the intellectual community or God. In a whole and brief summary, it can be said that from the perspective of Sabzevari, the theories of the concept of good are self-evident and deterministic; so, his view is cognitive in this aspect. But Hare’s prescriptivism is classified as ethical non-cognitivism. Haj Mullāhādī is also considered as moral realistic and non-realistic, in two different readings of the “good” concept. But Hare is merely an moral realistic. Both thinkers, on the other hand, interpret the concept of "good" as an admirable issue; and the rest of the meanings in the realm of its value and ethical meanings i.e. praise and admiration. However, Haji Sabzevari returns other meanings of the 'good' concept to being praise and admiration senses, if optional. Hare also interprets the meaning of the “good” concept in the sense of its value i.e. being admirable.