samad abdollahi abed; enayatollah ghazi shiraz
Abstract
The speech is one of God’s gifts bestowed upon human beings by which God has made him superior to other beings. This gift can be seen most eminently in the hands of poets and rhetoricians. Because we can preserve the values of each society through art, poetry, among others, has an outstanding place. ...
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The speech is one of God’s gifts bestowed upon human beings by which God has made him superior to other beings. This gift can be seen most eminently in the hands of poets and rhetoricians. Because we can preserve the values of each society through art, poetry, among others, has an outstanding place. Now, when poets use the religious teachings in their works, it helps their poems to endure much longer. For this reason, such poets as Mowlavi, Hafiz, Sa’di and Shahriar have used the quranic verses and religious sayings of the Infallibles to enrich their poetry. This paper investigates the influence of Imam Ali's speech upon Shahriar's poetry. Ths is done either directly through quoting Imam Ali's exact words or indirectly through allusions. This influence has its roots in the indescribable love of Shahriar towards Imam Ali (peace be upon him) and his beliefs in him. Shahriar has reached from a virtual love to a true love and it is Imam Ali through whom Shahriar connects himself to God. In this paper, we compare and contrast those of Shahriar’s poetry mostly taken from the Commander of Expression, Imam Ali, with Imam Ali's speech in Nahj al-Balaghah.
seyed mohsen miri
Abstract
Knowledge and more specifically man's beliefs and faith – one of the most important factors in the construction of man's identity and in shaping society – have since long ago been attended to and have been the subject of numerous studies adopting various perspectives. For certain, man's beliefs, ...
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Knowledge and more specifically man's beliefs and faith – one of the most important factors in the construction of man's identity and in shaping society – have since long ago been attended to and have been the subject of numerous studies adopting various perspectives. For certain, man's beliefs, like other phenomena, affect some affairs and at the same time are influenced by other epistemological and non-epistemological factors. The holy Qur'an has taken into account this affecting and being affected qualities and all their aspects; this holy Book has stated the processes and trends of this interaction and has explained its norms and deemed them necessary for man's prosperity and perfection. After some preliminary remarks, this paper investigates the past traditions as one of the factors affecting belief from a Quranic perspective. The importance of these issues lies in the fact that one of the ways of Islamizing science is the development of a systematic and comprehensive theory about the norms of beliefs based on the Holy Qur'an and tradition of the Prophet (PBUH) and the immaculate Imams (PBUT).
batul vaez
Abstract
The present paper discusses, in the first place, the critical issue of mystic journey and the ‘four journeys’ which is the basis of mysticism, from the perspective of divine utterance. In this section, by relying on multiple Quranic verses where there is an implicit or explicit reference ...
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The present paper discusses, in the first place, the critical issue of mystic journey and the ‘four journeys’ which is the basis of mysticism, from the perspective of divine utterance. In this section, by relying on multiple Quranic verses where there is an implicit or explicit reference to the extrovertive and introvertive journeys of mankind toward perfection, the Quranic origin and basis of mystic journey can be substantiated. The paper then focuses on the epistemological issue of guardianship and its different kinds – including general and specific guardianship, absolute and limited guardianship, as well as religious legal authority and unconditional authority – based on the text of the Qur’an or its latent meaning as well as the tradition of the holy Prophet. These are then presented in three sections of divine sovereignty, guardianship of perfect man and the guardianship of the prophets and the devoted friends of God. In the third section, we deal with the hermeneutical interpretations by mystics (especially Mowlana); what the mystics present in their interpretation of Quranic verses and traditions – relying on their own exegetical understanding – is based on the verses where there is a reference to the word ‘exegesis’. Furthermore, in their exegetical approach to the Qur’an, they also rely on a tradition by the holy Prophet (PBUH), according to which the Qur’an has a form, as descended, and a multi-layered content that can be interpreted.
mohamad hoseyn bayat
Abstract
In this paper we first briefly review the attitude of Peripatetic philosophers and their latest findings regarding the proofs for the existence of God based on the proof of the righteous and the demonstration of necessity and possibility. Next comes Mollasadra's specific attitude toward the proof of ...
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In this paper we first briefly review the attitude of Peripatetic philosophers and their latest findings regarding the proofs for the existence of God based on the proof of the righteous and the demonstration of necessity and possibility. Next comes Mollasadra's specific attitude toward the proof of the righteous. The important point is that the author of the paper has investigated the roots of Mollasadra's thought and has illustrated under the influence of what factors he has adopted such an attitude.
mohamad sedghi
Abstract
One of the issues of importance in Islam is the investigation of the history of traditions in order to find out why writing down the traditions was discouraged. Had the holy Prophet (PBUH) forbidden writing of traditions? If so, why would a large number of his companions write the Prophetic traditions? ...
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One of the issues of importance in Islam is the investigation of the history of traditions in order to find out why writing down the traditions was discouraged. Had the holy Prophet (PBUH) forbidden writing of traditions? If so, why would a large number of his companions write the Prophetic traditions? On the other hand, if writing the traditions down was not forbidden by Mohammad (PBUH), what prevented this activity and what purpose it had? The author of the present paper has reached the conclusion that the claim that the Prophet has prohibited people from writing the traditions down is unfounded and cannot be true. Rather, it seems that after the decease of the holy Prophet (PBUH), it was the then government, particularly the second Caliph, which prevented the prophetic traditions from being written down and it had been for the purpose of laying a solid foundation for their newly established government. Therefore, although the companions of the Prophet were asked to write the traditions down, they were not allowed to do so, except for those traditions approved by the then government; consequently, many prophetic traditions were isolated or ignored and people were kept unaware of the practice of the Prophet, especially the traditions regarding caliphate and this ensured that the new government was backed up ideologically.
mohamad hoseyn bayat
Abstract
This paper presents Quranic verses along with some valid traditions which introduce the Qur’an and the holy Prophet (PBUH). Then, relying on Quranic verses and traditions, the impeccability of the Qur’an and the Prophet (PBUH) from sin and error are substantiated. In the next section all ...
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This paper presents Quranic verses along with some valid traditions which introduce the Qur’an and the holy Prophet (PBUH). Then, relying on Quranic verses and traditions, the impeccability of the Qur’an and the Prophet (PBUH) from sin and error are substantiated. In the next section all raised doubts are analyzed under eight general headings and each doubt is responded to in brief and reasonably
