مجله مطالعات ادیان و عرفان تطبیقی
سال هشتم شماره 1 (پیاپی 14، بهار و تابستان 1403)

"Personal unity of existence" or "unity of existence and existence" refers to the important and controversial theory of mystics and Sufis in the issue of monotheism and God-knowledge. It is known that the originator of this theory in the Islamic world is Muhyiddin Ibn Arabi from Andalusia, however, they were the commentators of the Ibn Arabi school who played a fundamental role in the development and explanation of the various aspects of this view.Even though Ibn Arabi and the scholars of his school emphasized in their various works that they have reached the understanding of the theory of personal unity with the help of the occult and the power of illumination, and others will only come to understand it through discovery and intuition, but they still want to convince the public. Muslims and non-Sufi audiences have relied on some of the Quranic and Hadith texts. Considering the scope of these texts, in this research only five of the most important and significant hadith texts are selected and after presenting the argument and explaining the place of reference of mystics and Sufis, from a rational and hadith point of view, to explain the criticisms and It discusses the ambiguities in it and shows that trying to prove "absolute mystical unity" from hadith texts is difficult but impossible.

Mirza Javad Maleki of Tabrizi is one of the famous contemporary Shiite mystics. Famous scholars and scientists after him such as Allameh Tabataba'i, Allameh Hosseini Tehrani and Imam Khomeini (RA) have mentioned him with greatness and have given a high place to his ideas. The study of his Seleucid "foundations" and "instructions", which is based on his mystical and intellectual "ontological" and "anthropological" principles, represents a "Seleucid system". A system that, following its instructions, will bring a person to "monotheism" and "divine encounter". The most important strategies and components of this Selucid system are: "Thinking", "Causality", "Providing words for the souls of meanings", "The universality of man in relation to the worlds", "Inherent poverty of the seeker", "Love", "Difference in the condition of the seeker", "Meditation", "adherence to Sharia", "repentance", "attention to special times and days", "death of awareness", "rule of friendship and tolerance", "negation of false claim", "appeal to the perfect human being" and "monotheism" "; In this research, an attempt has been made to analyze each of these strategies and components with a descriptive and analytical method, in order to show the coherence and methodology of Mirza's Seluki system. It is worth mentioning that in the analysis of the strategies and components of Mirza's Seluki system, as much as possible, these analyzes have been presented from within his Seluki system in order to reveal the originality and strength of this Seluki system. Based on this, the objectives of this research are: "extracting and introducing the strategies and components of the Seleucid system of Mirza Javad Maleki of Tabrizi"; "Explaining and explaining the strategies and components of Mirza's Seluki system according to his opinions and ideas" and finally "presenting a coherent and methodical explanation based on the mystical-intellectual teachings of the strategies and components of Mirza's Seluki

The present article addresses the question of what the method of interpretive anthropology is and what the main approach of this perspective is when examining human phenomena, especially religious phenomena. It comments on the nature of interpretive anthropology and provides a comprehensive definition of this perspective, explaining its philosophical foundations. The method of this writing is based on a descriptive-analytical approach and in some cases content analysis. Interpretive or symbolic anthropology is one of the branches of American cultural anthropology that emerged in the twentieth century in America. It emphasizes understanding meaning through symbols and rituals by offering a unique definition of culture. The article, with a brief reference to the essence of Clifford Geertz's interpretive anthropological approach - the most important representative of the interpretive approach - and the definition he provides of culture and religion, elaborately demonstrates this approach's reliance on philosophical hermeneutics and its confrontation with positivist approaches in the humanities. It delves into various aspects of this confrontation and reliance, showing that Geertz, inspired by hermeneutical principles as a cultural anthropologist and scholar of religion, turned to interpreting and understanding the meaning of religion and culture. His interpretive approach in religious studies and anthropology is inspired by these foundations. In fact, by defining culture as a text, hermeneutic elements such as focusing on interpretation and meaning, emphasizing history and historical existence, focusing on the inner aspects of human experience and inner methods, emphasis on linguistic components, and symbol and sign, and understanding in the shadow of part-to-whole and whole-to-part references implicitly and explicitly form the basis of Geertz's viewpoint in cultural and religious studies.

How to respond to doubts about the resurrection and firm belief in the resurrection is one of the important topics between Islamic sects and schools. This research, by collecting information in an analytical-comparative way, is an answer to the question of eating and being eaten and reincarnation, how will a person return to the afterlife after being eaten by humans or other creatures? And after being separated from the human body, does the soul and soul transfer to the body or other beings or not? The purpose of the article is to compare and compare the views of the thinkers of the Imamiyya and Matridiyya sects. Based on the findings of this research, the arguments of those who refuse the return of nothingness from the "theologians of Mushreb-e-Imamiyyah philosophers and some Matridiyyah theologians" based on "the decline of the elements of the material world and the survival of the soul and spirit" have been repellent to the suspicion of being devoured and eaten and reincarnation. Contrary to the promise of those who believe in the survival of the main parts of man and the promise of the survival of the main and secondary parts, it does not dispel these two doubts. the arguments of those who believe that the return of nothingness is permissible from "Matridiyyah theologians and some of the Imamiyyah" regarding the annihilation of all the creations of the world, the doubt of eating and being eaten and reincarnation, is against the elimination of the issue, Contrary to the words of the sayings to collect the scattered parts (the word of detail), which did not repel the suspicion of eating and being eaten or reincarnation.

One of the concerns of mankind since a long time has been knowing sin, its consequences and how to get rid of sin. Considering the importance of knowing this concept, the authors first investigated various sources and documents related to the myths of the nations of the Middle East using a library method, and then analyzed this issue with a descriptive-analytical approach. The findings of the research show: 1- In Japanese mythology, the great sin was impurity. A sin was an act that was obviously ugly. Purification is done by washing, austerity or giving gifts. 2- In Chinese mythology, it seems that the first sin is eating meat. there is not much discussion about sin and how much it is. Arrogance, defiance, and suicide are sins mentioned in Chinese mythology. 3- In Iran, the first sin is lying. sin does not only mean disobedience to God, and man can also commit sin in dealing with himself and other creatures. Man becomes the owner of Farah by doing good deeds, and Farah runs away from him because of sin. In Iranian mythology, water, fire and molten metals are purgatory. 4- In Mesopotamian mythology, there is no precise definition of sin. Breaking the wings of the south wind and being deprived of immortality is the first sin, and disturbing God's sleep and confronting the gods is one of the most obvious sins. 5- In India, Varuna judges the creatures based on a set of rules called Rita. The state of sin can be examined in four periods, the closer we get to the final period, the more sins there are. Meanwhile, even the gods are not far from committing sin. Purification from these sins is done in two ways: purification in the Gange and purification with the help of Varuna's mental power.

Work means a process of human activity that leads to the creation of wealth and prosperity for oneself or others by producing a product or providing a service. The study of the classic Sufism texts of Khorasan (case study of Bayazid, Siraj, Kharqani and Abul al-Khair) with a qualitative method shows that: firstly, among them there were people who worked and earned their livelihood by way of sacrifice and also those who were engaged in austerities and prayer lived by alms. And they live on waqf property. The valuable source of the work for the first ones is the teaching of halal food and the virtue of eating food, which is implicitly included in this teaching Was the way of earning a (licit) halal livelihood. Of course, eating endoments and vows(nadhr), if it is lawful (halal) with the consent of one who is aware of it, is not only harmless, but also has some social benefits, and the fact that some Sufis have taken advantage of endoments and vows for their sustenance does not mean that they eat unlawfully (haram).The valuable source of conduct (solūki) style based on giving up work is the teaching of reliance (tawakkul). The virtue of reliance is the basis of the way which based on giving up the work. In partly reliance, there is no opposition between earning and trusting, but in absolut reliance, any kind of attention to earning is considered neglecting God and His sustenance. Therefore, some Sufis have dictated acquisition (kasab) and used offerings and alms only as much as possible to continue rituals and worship. On this basis, there are many evidences of financing the monastery(sufi convent) by taking loans from The rich and the powerful, and even in some cases of mendicant, as well as believing occult conquests

There was a sharp difference between North African Christians and the rest of Ancient Roman territory in religious and socio-economic terms. African Christians regarded themselves more pure and faithful than other ones and economically were poorer than Romans. Christianity entered North Africa in the second century and the cities Numidia and Karthage became the most populated Christian districts. The Christians of Africa lived a coexistence life until the fourth century, when the Great Persecution took place. During the persecution some Christians to save their lives committed wrong doings and handed over Holy Scriptures to the Roman authorities and became known as Traditiores, but some others resisted and died martyr death. Finally the persecution ended during Constantine era and the Romans tolerated Christians. Meanwhile, some African Christians who later on became known as Donatists declared those who handed over Holy book during the Persecution have in fact lost the reliability of their baptism and should be re-baptized. This position pawed the way for the emergence of a sharp disagreement between Donatists and Catholics, and religious nonconformity gradually transformed to hostility and antagonism so that Africa became a battlefield between two Christian groups. We will try to explain the rise and fall of Donatism via historical-theological perspective.

Mystical literature before Islam in the land of Iran is a literature mixed with mystery and irony and full of dialogue with the spiritual world. The effort to know the truth of man and reach the understanding of God is an aspect of pre-Islamic Iranian mysticism that leaders like Mani, influenced by the Gnosticism, introduced it into Iranian literature. The writings of Mani and his followers were learned and taugh for centuries in the eastern lands. This research aims to investigate one of these aspects of Manichaean beliefs i.e. human predestination and free will and human duty in liberating the light and reaching the realm of the kingdom, by examining some surviving Manichaean writings, and then by examining the mystical belief of Islam on the subject of Determinism and free will, these two views will be compared by using the notable mystical texts on the subject of predestination and free will. According to the research, it can be said that from the point of view of these two creed, the concept of predestination and free will do not actually create a conflict between two different aspects of human existence, but complement each other. In this way, human will is a part of divine will in the world system and man has freedom of action.

From a long time ago, olive has been of interest among various religions and cultures, which is used in the form of olive verses in the holy books. But the issue is that until now, no research has been done on the importance of olives, especially among different religions and beliefs. except for insufficient and very superficial research that the issue of olives is on the sidelines.In this article, an attempt has been made to pay homage to the historical position of oliveIn this research, the concept of olive in the holy texts of the Holy Quran and the Old Testament has been investigated, analyzed and compared. The purpose of this research was to express the place of olive in different religions, especially Judaism and Islam, And one of the other goals of this article has been to pull out the importance of the Olive position from the heart of history and revive it.This article deals with the comparative analysis of the concept of olive in the Holy Qur'an and the Old Testament using the analytical and descriptive method and using library sources. In this way, the verses of the Holy Quran and the Old Testament are extracted and categorized around the concept of olive. For this purpose, we will first examine and analyze the concept of olive in the Old Testament. Then we discuss about the concept of olive in the Holy Quran. After that, we compare the concept of olive in the Old Testament and the Holy Quran.The findings showed that olive among The Holy Quran and Old Testament mentioned in this article has common concepts derived from their religious beliefs; Concepts such as blessing and peace. And that the roots of olive sanctity can be tied to the most historical civilizations and cultures.

The comparative system has always been used in literature and religion, both at the level of words and at the level of meaning, in order to teach with oratory and other tools. The frequency of such a structure in education-based literature is drawn to the audience in the context of persuasion, warning, encouragement, warning and evangelism. In Persian literature, mysticism is one of the important platforms for the use of this language tool. Sheikh Shahab-al-Din Suhrevardi (549-587 AH), in the treatise on the vocabulary of Moran, mystical thoughts and what the seeker needs in the course of mysticism, using the tool of contrast and also in the literary form of fable. And the parable is explained. Ants, turtle, nightingale, jinn, human, bat, chameleon, hooded, canvas and peacock are the most important actors of these traditions. The expressive tool used in this work is debate and conversation. This research has analyzed the connection of active and non-active elements with the content after examining the 12-fold structure of Moran's vocabulary narrative with analytical-descriptive method. The result of the work shows that although there is no structural link between the twelve narratives presented in the treatise, there is a thematic link and content connection between these structures. The relationship between human potential and perfection in the form of the allegory of the sun and the moon is the subject of Sheikh Eshraq's focus in this treatise, which has been objectified in the rhetorical and not the narrative structure of twelve narrations.

The coexistence of religious followers is centuries old and these relationships have led to the development of friendships, the closeness of traditions and finding common ground. In the current era, dialogue between the great religions of the world is necessary. The increase in direct communication between people who have different world views, beliefs, cultures and customs is one of the factors that necessitates the need for inter-religious and inter-cultural dialogues, as a result of which people, in addition to followers, have different beliefs and world views. They understand different things, they define their position towards them. This article examines the possibility and solution of realizing inter-religious dialogue and considers the category of wisdom to be the most important and comprehensive component in inter-religious dialogue. The etymological investigation of wisdom in different religious traditions and its position and importance in religions, as well as research into its functions, shows that wisdom emphasizes the necessity of dialogue on the one hand and can be the best basis for dialogue on the other hand. The comprehensiveness of wisdom in the field of inter-religious dialogue is such that it can not only be the basis of dialogue, but it is also very efficient and effective in the method and manner of dialogue. After analyzing the necessity of dialogue and the possibility of realizing the dialogue of religions on the basis of wisdom, we come to the conclusion that this theological discourse will lead to a moral insight that the highest fruit of that is justice, the observance of which can lead to a fair judgment about another.

Similarities and Disparities between Morality and Mysticism in Aḥyā-yi ʿUlūm and Rasālah-yi QushayrīyyahAbstract Abd al-Karīm Qushayrī’s Rasālah-yi Qushayrīyyah and Muḥammad Ghazzālī’s Aḥyā-yi ʿUlūm are two prominent works in mysticism and ethics. Rasālah-yi Qushayrīyyah is considered a major work in mysticism, while Aḥyā-yi ʿUlūm al-Dīn is renowned for its exploration of ethics. The authors present their perspectives on mysticism and ethics, analyzing various topics and offering definitions of ethical vices and virtues. This research employs an analogical-descriptive approach to examine concepts such as ego, good behavior, jealousy, repentance, happiness (riḍā), and patience in order to identify similarities and disparities between these two fields of mysticism and ethics. The findings indicate that while both works aim to cultivate the human ego, preventing vices and promoting virtues, they differ in their ultimate goals, solutions, principles, and approaches in addressing these issues and resolving subjects such as human ego and obedience to their leader (pīshwā). Keywords: Ethics, Mysticism, Ethical virtues, Aḥyā-yi ʿUlūm al-Dīn, Rasālah-yi QushayrīyyahSimilarities and Disparities between Morality and Mysticism in Aḥyā-yi ʿUlūm and Rasālah-yi QushayrīyyahAbstract Abd al-Karīm Qushayrī’s Rasālah-yi Qushayrīyyah and Muḥammad Ghazzālī’s Aḥyā-yi ʿUlūm are two prominent works in mysticism and ethics. Rasālah-yi Qushayrīyyah is considered a major work in mysticism, while Aḥyā-yi ʿUlūm al-Dīn is renowned for its exploration of ethics. The authors present their perspectives on mysticism and ethics, analyzing various topics and offering definitions of ethical vices and virtues. This research employs an analogical-descriptive approach to examine concepts such as ego, good behavior, jealousy, repentance, happiness (riḍā), and patience in order to identify similarities and disparities between these two fields of mysticism and ethics. The findings indicate that while both works aim to cultivate the human ego, preventing vices and promoting virtues, they differ in their ultimate goals, solutions,