نشریه ادیان و عرفان
سال پنجاه و پنجم شماره 1 (بهار و تابستان 1401)

In the Hebrew Bible (Old Testament), some sins are attributed to the prophets. These sins are justified in the Aggadah, and in the research of some new Bible scholars, justifications can be found for some of them. Considering the importance of this issue on the one hand, and regarding the importance of Aaron on the other hand, this article, with a descriptive, analytical and critical method, discusses “The sins attributed to Aaron in the Hebrew Bible (Old Testament) and their justifications in the Aggadah and new biblical research”. In the Old Testament, three sins were attributed to Aaron. In the new research of the Bible, these sins of Aaron are considered to be either a controversy or a legend, or Aaron's role in it is unclear; but in the Aggadah, these three sins of Aaron have been considered historical fact due to the divine revelation and the infallibility of the Bible. The justifications of the sins attributed to the prophets, including Aaron, in the Hebrew Bible by the rabbis of the Aggadah are not consistent with the principles of the infallibility of the Bible and the fallibility of the prophets according to their belief, because if the Hebrew Bible is infallible and the prophets are fallible, then the sins of the prophets recorded in the Bible are true and do not need justification.

Meditation that is called Dhyana in Buddhism is one of the ways that by restraining mind in order to receive the truth possessions, can free man from the psychological pressures of materialistic life and lead him to a spiritual life with peace of mind. Due to the arrival of these methods in Iran with a different culture, the need to study Dhyana arises. The lack of studies in this field in Iran has necessitates for this type of research. The questions we are trying to explain in this article are: principles, goals, methods and levels of meditation in the Mahayana branch of Buddhism based on the text of Amitayurdhyana Sutra, which is one of the meditative texts in the school of pure land of Mahayana Buddhism, we have sought to answer the above questions by descriptive-analytical method and based on the material presented in Amitayurdhyana Sutra, as well as referring to other Buddhist sources.

The problem of evil is one of the ancient questions of mankind. Why does God, or the being who is the creator of the world, not do anything to remove human suffering? In non-monotheistic religions, the problem of evil is not raised much because of the special and often evil nature of gods. But with the growth of human thought, this issue was raised in a more tangible way for humans. One of the most interesting solutions in this regard can be seen in Zoroastrianism. According to Shikand Gūmānīk Vijār's account, all human sufferings are from the Ahriman, and Ormazd is only the creator of good deeds, and he created man to destroy him in a joint battle with the Ahriman, and purify the world once again, and end the sufferings of human beings. In Zoroastrianism, Ahriman has an independent origin and is the principle of all evil, none of which can be attributed to Ormazd, who, due to need to his creatures and some other features, is not an almighty creator.

Undoubtedly, the works of Islamic heresiography have not been unaffected by the theological disputes, especially about the groups attributed to Shiites. According to one opinion, Ishaqiyah is one of the the Shiite extremist (Ghulāt) sects whose theological orientations have been effective in reporting the thoughts of its founder, Ishāq b. Muhammad b. Abān Abu Ya‘qūb al-Nakha‘ī al-Ahmar al-Başrī, hence some efforts have been made to clear him of these accusations Today, due to Nasiryan's legacy, some texts and quotations attributed to him are available, and if their attribution is correct, we can obtain first-hand sources for understanding his thoughts. The importance of these quotes is that it provides direct information about the thoughts of Ishaq Ahmar and the teachings of Ishaqiyah. This article tries to present the first-hand texts of Ishaqiyah's legacy to know their thoughts and teachings while recovering these remaining pieces of Ishaq's numerous works and dating them.

Abrahamic religions that were revealed to humanity throughout history. Despite emanating from the same origin and having many commonalities in principles and goals, these religions have always been faced with problems such as disagreements, disunion, conflict, bloodshed, and disrespect for each other in the name of God and religion. The separation and polarization caused by this confrontation between Abrahamic religions, especially Christianity and Islam, caused the emergence of terms such as the Christian world and the Islamic world. While the Qur'an, as the last divine book, has paid attention to the approximation and convergence of Abrahamic religions. It is important that we answer this question, what are the elements and components of the approximation of Abrahamic religions from the point of view of the Qur'an. And how it creates a semantic network of approximation in the semantic connection. What is the purpose and output of the approximation semantic network?  It seems that the elements and components of the approximation of Abrahamic religions in the Qur'an are mostly based on the essence and existential value of human beings, which has caused the creation of many common propositions between Abrahamic religions. The meaning load that each of these elements and components carry in the Qur'an, when they are in a meaningful relationship with each other, they create a semantic network of approximation. Which not only affects the individual growth of man, but also the progress and growth, Human society is also emphasized. Therefore, if the correct interpretation and reading of the elements and components of Abrahamic religions in the Qur'an, away from political and religious presuppositions, can lead these societies towards convergence and growth and avoid confrontation and conflict.

In his quatrains, Khayyam has raised issues or questions about the fundamental issues of man and existence and has provoked reactions since those days. On the other hand, in the repository of military secrets, one can see concepts, symbols and images that are used identically or with slight differences in Khayyam's quatrains and seem to be a response to those poems. After analyzing and classifying these concepts and images at the level of the fundamental issues of man and existence, it was concluded that Nizami responded to it from a mystical perspective by taking the concepts and images of Khayyam and the topics and issues that he raised. Shadi has presented a philosophical surprise.

Gregory Armenians of Iran and other regions of the world are proud that in 301 AD Christianity was declared as the official religion in Armenia by order of Tirdad III Parthian (250-330), years before other countries, and as a result, Christian rituals and beliefs in Their civil laws prevailed. Despite this, the special geographical location of Armenia and their forced migrations into Iran and staying in the territory of the Ottoman Empire caused many changes in the composition of its culture, religion and laws, so that despite the small proportion of the Christian population world, have their own identity. This article examines the historical developments of the legal conditions of spouses in the Armenian personal decrees of Gregory of Iran and searches and compares the conditions of spouses, including the circle of sanctity of causal and relative relatives, in Armenian legal classics.The most important sources reviewed in this article include: the Holy Bible, the laws of the apostles, church tradition, decisions of world councils, as well as the book of Dadastan by Makhitar Ghosh and the book of Armenian Church Laws and the provisions of "Personal Status" of Armenians by Malik Tangian. As can be seen in the article, the Armenians of Gregory have the largest circle of incest.

The influence of the political power factor on the strength and weakness of religious pluralism discourse in the thoughts of Muslim Sufis is a topic that this article examines its quantity and quality in the historical course of Sufism until the end of the seventh century (with an emphasis on the Mongol era). The studies showed that the stability and hegemony of religious exclusivism in Iranian society until the 7th century was the result of the link between the religious Legislators and political power; The removal of religious jurists (Al-fuqahāʾ) from political power has caused the weakness of jurisprudence-oriented discourses and the growth of Sufism, and as a result, the strengthening of the religious pluralism discourse in Sufi opinions. An example of the validity of this claim is the (non-religious and then religious) rule of the Mongols in Iran, which is examined in this research.

The new political theology was emerged in the second half of twentieth century by prominent figures like Jurgen Moltmann, Johann Baptist Metz, and Dorothee Soelle. It is known usually for its political aspect. This article surveys the encounter of political theology with modern thinking and culture with a descriptive and analytic method. In this encounter, political theology has a critical attitude to some aspects of modern thinking and culture. In the epistemological aspect, there are criticisms to Death of God theology and so-called Secular Theology and insisting on some theological doctrines like Christian eschatology for redefining God and taking it to the end of history for the sake of releasing it from the impasse of here and now’s abstract reason. In addition, it insists on narrative and prayer language and its capacity in presenting an accurate idea of theological concepts in comparison with modern abstract and intellectual language. In the cultural aspect, political theologians object to bourgeois culture’s influences on Christian theology. They think that it causes bourgeois indifference to suffering. Theoretical theodicy of Christianity also attempts to present the situation as usual and calm, though these theologians believe that casting the tragic sufferings such as Auschwitz in the realm of theology can give us a more proper idea of God, and also the Bible and noncontemporaneity of Christianity with bourgeois culture can give us a basis for criticism of contemporary situation and continuing the enlightenment project.

One of the neglected areas of Sadra's wisdom is virtual sensual love and its relation to the inner structure of the family. The family and its strength is the main pillar of social ethics and its problems have devastating consequences in various areas of society. Mulla Sadra's analysis of the features and accessories of virtual love draws our attention to the high place of love in the family structure and its role in social ethics. The consequences of this love, by changing the insights and attitudes of spouses and overshadowing components such as love, commitment and patience, lead them to excellence in behavioral, moral and spiritual domains. At the same time, violence, lust and betrayal will disappear, and the system of education of children will be improved, which will eventually lead to the organization of the family system, the upbringing of an educated generation, and worldly and otherworldly success, and society will surely benefit from it. In this research, we explain how these developments take place in the shadow of sensual virtual love.

Despite the scientific efforts that have been made in the subject of the Annihilation in God and Subsistence with God, the determination of the precious gift of the stage of Annihilation and its souvenirs, and answering the contradiction of the seeker's perception in the state of inherent Annihilation! It is still in an aura of uncertainty. This article claims that the return of this step is the spirit of the seeker, with which a new knowledge of the complete perception of unity with God has been mixed with it. In the many phases of annihilation step by step, the mystic finds direct and obvious knowledge of his own annihilation and of all creatures in the actions, attributes, and nature of Allah. And the truth will be revealed directly to him according to the extent of the human container, regardless of the limits and concepts. According to the correct reading of The Annihilation and its achievements, the basic contradiction is revealed. Because the basis of this apparent paradox is either on the negation of the subject of knowledge or on the soul being empty of knowledge in the state of inherent Annihilation. When the human soul remains without destruction and change, it can become the container of unlimited divine knowledge and it will never be empty of any knowledge.

Some symbols such as the "Bardekel" have a special place in Bakhtiari culture as a spiritual symbol which is analyzed based on the views of Mircea Eliade in this article. The research method is field-library and qualitative content analysis. According to studies, the "Bardekel" symbolizes oath, fertility, rain, need, guardianship, and resurrection. By examining various sources and analyzing mythological symbols, "Bardekel" has religious and spiritual roots in the Bakhtiari people in ancient and post-ancient Iran. Research shows that the people of this land, who are mainly nomads, seek to instill meanings that are very effective in their lives by stoning the hills overlooking the Imamzadehs. Eliade believes that when the symbols of the sacred appear in the form of worldly affairs, they establish a dialectical relationship between the sacred and the worldly, and that there is a transformation of the worldly into the sacred in the subconscious mind of man who is fully aware of it. Therefore, in this research, based on the relationship between the sacred and the worldly affairs, we seek to induce the meanings and effectiveness of this symbol in people's lives.