ENSANPAJOOHI-E DINI (RELIGIOUS ANTHROPOLOGY)
Year:2018 | Volume:14 | Issue:38 |Papers Count:11

Deobandism is known to be an inter-religious theological school that arose from Maturidism and the claim that it follows the words Maturidism is the most important characteristic of Deobandism, but this claim has been undermined with regards to collation of theological matters. The collation of ideas of these two schools regarding the issue of creation of servant’s actions indicates that Deobandism has different viewpoints regarding some matters which could be traced back to principles of Deobandians with respect to any sort of meaning with polytheism and original creation. In response to the question concerning the degree of transition of Deobandism on the subject of the present investigation, it was concluded that Deobandians believe in the distinction between creature and acquisition, kasb, in the analysis of creatures deeds just like Maturidians. However they think differently regarding their viewpoint on acquisition. Maturidians believe in the attribution of actions to two agents but Deobandians emphasize on absolute agency of God and avoid applying it to humans and consider their influence as superficial.

Fakhr Razi has affirmed the essential difference of human beings. The author has not found a certain definition of “quiddity” in his writings. Yet it is apparent that quiddity is inalterable. Therefore the affirmation of innate divergence of humans would mean that every single person has an inalterable and different nature from others. The fact that this sort of belief impacts all the sciences having to do with humans is axiomatic. For those involved in education, moral, law and fiqh, it is of high importance to know if they are dealing with similar humans or a body of humans with a variety of distinct natures. In this article we will enumerate Fakhr Razi’s work, presenting the innate divergence of humans using traditional and reasonable proofs.

The theory of human nature in addition to its part in the solution of problems in the field of religious beliefs, may be helpful in solution of other problems including historical ones. One disputable problem between Sunnis and Shiites lies in hadith writing. On the one hand, most Sunni scholars, basing their view on narratives and logical arguments, believe that hadith writing had not happened until the end of the first century of Hijrah. On the other hand, there are some criticisms based on logical arguments and transmitted reasons put forth by Shia scholars and thinkers. This study tries to show the vitality of hadith writing during prophetic period with a reliance on human natural feature using an analytical approach. Human’s truth and perfection seeking features and serve as reasons for the urgency of hadith inscription. Human’s oblivion, however, doubles the importance.

Satire is one of the most important and effective artistic technique which may have an impact on feelings and emotions of the audience conveying its message deep down in an indirect manner. However, there are arguments regarding its place in Islamic lifestyle. Some hold that it is against reality and insults people and, therefore, doesn’t play such an important role in Islamic lifestyle. The majority of people deem satire as buffoonery. This paper studies the words of scholars and has concluded that the original satire in the framework set by the Sharia is desirable and has a worthwhile position in many areas of Islamic lifestyle including social recreation and merriment, supervision of the officials, refinement of self and education.

Many philosophers believe that human supreme bliss lies in evolution of theoretical intellect and its promotion to mustafad intellect. Mulla Sadra has also confirmed this view in some of his works. Unlike precedent philosophy that couldn't rationally explain how human intellect achieves the mustafad intellect for the sake of lacking some philosophical principles, his philosophy may play this role well. Soul’s attainment to the level of melting in God, which is a higher level than reaching mustafad intellect, are included in some of Mulla Sadra’s arguments. If we restudy his works seeking his words on supreme bliss with a Quranic approach, it deserves some contemplation. Such parts as: not presenting a coherent explanation by considering all innate aspects of human, emphasize on occurrence of supreme bliss in mortal world, contemning the bliss which most people will achieve (material paradise), reducing the position of practical intellect.

The essence of human soul, soul and body and their relationship has been regarded as an issue with profound effects on the teaching of resurrection and human final fate. Some theologians have considered the reality of human soul as being an abstract substance belonging to body. Others believe that it is the same concrete and tangible human body which has been infused by soul. Still other scholars deem the reality of human soul to be the main stable and unchangeable part of human body. Sheikh Mufid accepts the first view and notes that the reality of human is a self-subsistent, pure, and immaterial substance.However, his pupil Seyyed Morteza admits the second approach – i.e. the unity of soul and body – and suggests that alive, responsible human is the whole outward manifestation of a person – i.e. the observable body – with soul – or in his words, the delicate air –current in its holes. In the contemporary era, Allameh Tabataba' i has supported the first approach and has verified Sheikh Mufid’s viewpoint through his exquisite exegetic method.

Since morality is based upon metaphysic, without a doubt the analysis of moral goals and conclusions of teachings would not be possible without metaphysical research. Plato is considered as the founder of many ontological, epistemological and moral subjects in western philosophy. His influence on philosophical thinking is so much that in Whitehead’s opinion, the whole history of philosophy is merely an annotation of Plato’s work. His dominant way is to advance rational arguments in analogical frameworks. Three important and effective analogies of cave, sun and handwriting, in addition to being an indicator of profoundness of his philosophical thought, has an undeniable effect in the fields of epistemology, ontology and morality. However each analogy has its own effects and results and some common ground could be found between them but no disaccord is found in Plato’s words. Critics and those against Plato’s ideas such as Aristotle and Ibn Sina, etc. has disaffirmed or at least criticized the theory of analogy, yet there is no research done showing disaccord in the things claimed by this paper. The present research deduces and extracts the moral outcomes of cave analogy that matters in the field of philosophical anthropology.

Esteazeh, seeking refuge in God is one of the divine prayers mentioned in the Holy Quran which Muslims resort to when being tempted by the devil.Investigating the woks of Molla Sadra, we can discover that he has approached this topic from his own special fashion. In his interpretation of Quran, we can find topics about isti’azih, musta’iz (the one seeking asylum to God), musta’azun bih (the one we seek asylum to), musta’azun minh (the one we seek asylum from), ma yasta’azu li ajlih (the thing for which we seek asylum to God), and the necessity of isti’azih. According to Mulla Sadra, isti’azih is based on five pillars which include: isti’azeh, musta’iz, musta’azun bih, musta`azun minh, ma yasta’azu li ajli. In this article ist’azih and its effects on human being’s spiritual perfection according to the rational and mystical viewpoint of Mulla Sadra has been studied.

Preserving the self and achieving safety and peace are deemed among the basic human desires. Theories on security are formed based upon the type of worldviews the theorists have. Western theories on security are built on the worldviews which have risen from the renaissance era with a materialistic view.This view looks at humans as evolved versions of monkeys with animalistic urges and lives in a world ruled by the struggle for survival. There is an eternal insecurity and threat so man needs to have as much power as he can so as to avert human threats. However, in Imam Khomeini’s view, security is formed based on Islamic teachings. Humans are everlasting creatures with a pure, justice-seeking, altruistic and god-seeking nature, looking for perfection.Security in both this world and the other one can be achieved through faith and trust in God. People in a society try to assimilate into God and its ruling by divine responsible leaders that answer to people and religion. This paper uses the library method together with content analysis and comparing the two theories in order to develop an independent theory.

Sacred texts are important for scholars to achieve meaning and knowledge of enemy. Enemy in religious thought can be examined and divided into different types. Regardless of the type of enemy, we can examine the characteristics of religious enemies due to their common property which is opposing Allah and His Messenger. By analyzing the characteristics of the enemies in the holly Quran and the Jewish Bible (Tanach), the first comprehensive definition of enemy can be achieved in a religious perspective, then understanding the religious thought of both religions will establish better relations between the followers of these two religions. This study, through extraction and classification of enemy’s acquisitive features in a general sense, has investigated the similarities and differences between the text of Bible and Quran in this respect. It was found that similarities in clarifying enemy’s feature in these two books are in a large scale; to the extent that except “the denial of resurrection”, as a characteristic of enemy in the Quran, both books have mentioned the same features such as arrogance, rebellion, treason, tyranny and malice. The scope Differences between the two texts is less.

This paper analyzes Ibn Sina and Fakhr Razi’s perspective on the issue of destiny. These perspectives, despite the political disagreements in the field, may be regarded as contradictory. Ibn Sina considers destiny as divine knowledge. Unlike Razi’s, his various viewpoints and definitions are coherent but the result of two approaches, one philosophical and the other theological, may not be disregarded. He sometimes uses a philosophical approach to explain destiny with regards to divine knowledge and sometimes analyses the theological issue of human action with respect to determinism. Despite the fact that he considers destiny as divine knowledge, he does not count destiny synonymous with determinism. He believes in amr Bayn alamrein. And, in explaining liberty, he thinks of it as part of destiny and, at the same time, takes it as a part of the reason and talks about the weakened liberty. Fakhr Razi’s definitions on destiny, however, are agitated and contradictory. They are sometimes synonymous with determinism and sometimes synonymous with liberty but what could be deducted mostly from his definitions is weakened determinism.