نشریه انسان پژوهی دینی
پیاپی 2 (زمستان 1383)

In this paper the philosophico-gnostic meaning of microcosm, i.e. an understanding of human being lncluding all parts of macrocosm, has been brought into consideration. At first the background of the subject in ancient Greek, Iran, India as well as in Jewish culture has been briefly mentioned. Then the views of Muslim Philosophers have been regarded in details. The opinions of the great Muslim gnostics , particalarly those of Jalal al-Din Rumi and Muhy al-Din Ibn Arabi, have been introduced. Finally, an analytico-comparative survey on the subject have been offered.

Recitation of the holy Quran is a field in which one learns how to read It well. Seven are well-known to be of authentic recitation : Abu ‛Amr Ibn ‛Ala’ , Hamzah Ibn Habib Zayyat, ‛Asim Ibn Abi al-Nujud, Kasaie, Nafi‛a , Ibn Kathir and Ibn ‛Amir. Among them ‛Asim , well-known for Shi‛ites and Sunnis to be of the highest degree in knowledge and religious authenticity both , has been preferred. Only by two intermediaries, of them Ali (p.b.u.h) is one , has he taken verbal reading of the holy Quran from the holy Prophet of Islam (p.b.u.h).

The problem of incorporeality of human soul and the state in which it occurs as well as its quality of appearance are focused on in this paper.Two different views have been related to Aristotle; Alexander Aphridusi and Averros have known partial souls corporoeal and immaterial for Aristotle but Avicenna and Aquinas have not. Such is the case because of disagreements found in Aristotle’s own sayings. I think the latter to be correct; it is clear when noticing his emphesizing on the simplicity of the soul. Avicenna himself, relying on indivisibility of intellectual forms and their special container (mdividual’s soul) and on self knowledge, has argued it to be immortal and immaterial. But Mulla Sadra, has found a contradiction between Avicenna fundamental principles and the view mentiond. Sadra himself, however, has used the same arguments as Avicenna. He can do so well because of his agreement with some degree of incorporeality of animals soul; the fact never vieweel by Avicenna. Sadra, neverthelss, has said that every knowledge on human soul should be based on the teachings of the Household of the Prophet.

Waqidi , Jarir -e Tabari, and following them, some other historians have mentioned a fiction upon which the Prophet of Islam have glorified Quraish’s famous idoles in some speeches , imagining them firstly as Quranic verses. But, then, the Prophet found them not to be Quranic verses. Salman Roushdie has founded his Satanic verses upon this rootless story. But the historical documents have not agreed with it and neither it stands in an authenticative chain of transmission. Moreover , the fiction is in a full disagreement with monotheism , the fundmental message of the holy Quran , and with inerrancy of the Prophet.

In the view of holy Quran , woman and man ,bing of the same kind , can apply Divine gifts identically. These two creatures gratify one another in life. Some undeniable physiological differences , however , can be easily seen between them. The very differences have been followed by some differences in rights. When regarding the whole Islamic set of law , it will be found that the differences in rights are due to wisdom and justice. Therefore , no injustice can be seen in the field between man and women.