ENSANPAJOOHI-E DINI (RELIGIOUS ANTHROPOLOGY)
Year:2018 | Volume:15 | Issue:39 |Papers Count:12

Man is a being who can manipulate nature and creation. His manipulations are various in kind and type amongst which is manipulating the genes of living organisms. This manipulation is subsumed under genetic engineering which is a set of methods that are used to change the genetic makeup of the target cell through transfer of new or synthetic genes from DNA in a way that the target cell not only inherits newly received characteristics but also transfers them to the next generation. In this way, genetic engineering is aimed at manipulating and interfering the life and nature. Therefore, from this angle, this science is faced with a variety of (philosophical, theological, juridical, legal, ethical, etc. ) ambiguities and challenges delving into which requires sophisticated theoretical underpinnings on top of which is anthropological foundations. Man and anthropology are associated with genetic engineering and genetically engineered products: First, Man is the agent and doer of the manipulation. Second, Man is, in part, the patient of genetic engineering and third is that Man is the consumer of transgenic products. Considering the aforesaid issues, a variety of questions are framed such as what is the type of human’ s interference and manipulation in nature and creation, what is the boundary of this manipulation and interference and what consequences are associated with it and finally does these genetic changes and modifications influence other dimensions of human beings such as mind, cognition, nature and behavior? The current research is an attempt to answer these questions using anthropological and religious underpinnings.

Self-knowledge has been amongst important concepts and issues in divine and non-divine schools of thought. To underscore this concept, Imam Ali (a) has employed the word Ma’ rifat-e Nafs (Knowledge of self) comparing which with other synonyms words and phrases uncovers the accuracy and perspicacity of choice. Self-Knowledge is prior to other kinds of knowledge in importance. For the same weight it is also called the utmost of science and understanding, the highest of wisdoms and reasons, greatest of deliverances and etc. Numerous stipulations and description of self-knowledge has made this concept realizable but the reality of current human life runs contrary to it. Nonchalance, self-centeredness, egotism, self-excellence, devolvement, complacency, God-forgetfulness, negligence and ignorance are amongst barriers in the way f self-knowledge which are pointed to by Imam Ali (a).

Words and action of Abu Sa'id Abu al-Khair (357-440 AD) has been the essence of Iranian and Islamic Mysticism and Gnosticism in the golden era of these cultural and spiritual phenomena. The current research is an attempt to study the personality structure and aspects of human dynamism in the doctrine of Abu Sa'id Abu al-Khair. Whatever this scholar knows about human personality is “ becoming” i. e. “ movement” . According to him, movement is the very nature of human being which does not require any stimuli or motivation. The nature of this movement and its direction needs to be explained. Whatever that determines this movement and its direction are the goals and models to which Man is attracted. The scope of human growth, too, is relative to the limitation and expansion of these goals and models.

Justice is an ideal concept and an end in politics. Extracting this concept out of abstraction and realizing it in objective, social and political reality requires method. In his writings to his assistants and his political authorities Imam Ali draws the practical and executive methods of fulfilling justice. In the current research, which is a case study of Nahj al-Balaghah, the content analysis of documents through phenomenology is employed to investigate and evaluate the thought of Imam Ali on Justice. Besides, the theoretical framework of this research is adopted from those of Heidegger, Foucault and Giorgio Agamben that are used for analyzing the position of ethics in written Islamic sermons. The research has resulted in four strategic principle extracted from Nahj al-Balaghah which are a) the principle of meritocracy, b) the principle of fairness (equity), c) the principle of entitlement and rejection of discrimination and d) the principle of moderation.

Nasir Khusraw sets forth the concept of prosperity under a variety of religious and philosophical concepts such as reward and punishment, hell and paradise, Imitation of creator, becoming an angle and gaining reasonable pleasures. But the concept on which he mostly insists and through which he interprets other concepts and is therefore the essence of all concepts on prosperity, is the concept of “ knowledge” . In the words of Nasir Khusraw a great deal of clear document denotes the sameness of prosperity and knowledge contrary to the sameness of wretchedness and ignorance. In the present research, the quality of interpreting concepts such as reward and punishment, hell and heaven, pain and pleasure, imitation of God, angle-likeness and becoming an angle through the concept of knowledge and ignorance is explained in detail. Yet, the most comprehensive concept which takes hold of the whole Nasir Khusraw’ s view on the nature of “ prosperity” is the concept of “ return” because it uncovers why in Nasir Khusraw’ s system of thought, knowledge and prosperity are considered the same and more importantly “ return” is more compatible with other philosophical and religious key concepts such as Imam, Divine law, the relation of material world to divine world and learning. In Nasir Khusraw’ s system of thought and in his philosophical-theological literature, prosperity is interpreted as returning to Man’ s original residence and wretchedness is interpreted as distance from residence.

Analyzing the relationship between faith and knowledge is amongst most important issues in religious anthropology. Seyyid Ibn Tawus, on one hand denies theological and rational methods and on the other, in many cases, emphasizes natural reason and uses the benefits of rational reasoning. The view he held deeply touched subsequent anti-rationalist currents. Therefore, summarizing his views on the relationship between rational reasoning and faith becomes important in the life of religious Man. Investigating the words of this scholar shows that he is more a critic of reasoning and rational knowledge. So he can be counted among pioneers of nativists and traditionalists in theology. His rejection of Motazele thinking method compared to absolute rational methods and his denials of sophisticated rational reasoning compared to expanded rational regulations are amongst justifications derived from both of his approaches. The current research, in addition to introducing both of the aforesaid approaches and summarizing the view of this scholar, has pointed to some of problems and deficiencies in his theory.

Empiricism and rationalism have contrasting views about the origin of language. Rationalist believes that language, as a faculty and a mental capacity, is innate in human being and support themselves with a variety of documents. In contrast, empiricists believe that language is acquired a posteriori through indirect processes and mechanisms. They also hold that language emerges as the result of the interaction of human mind with the environment through experience. Islamic thinkers believe that human beings are potentially endowed with natural (innate) capabilities from the very beginning of creation and their growth and their appearance depends on a variety of internal and external factors. Taking this definition of nativism into account, the proofs on which language Emergentism relies is criticized and it is concluded that language is an internal faculty of human being which surfaces as a result of a movement and grows under the effect of environmental exposure and becomes sophisticated in rules of grammar.

The Issue of Takfir has been in the thick of basic axes of conflict and violence among various nations and religions in the long run of the time. In the current critical period, this issue has affected the whole world of Islam and therefore grown in importance. The current research is an attempt to answer this basic question that what is the role of Takfiri movement in divergence of thought and belief in the world of Islam. Accordingly the hypothesis formulated is that Takfiri movement adopts a negative attitude toward Islamic sects and makes extremist sectarian divisions aimed at creation and expansion of divergence in the level of thought and belief in the world of Islam. Developing awareness of this issue opens up the possibility to offset the threatening role of Takfiri movement in creation of divergence and change it into an opportunity of convergence in the world of Islam. To this aim, the current research has first introduced and explained Takfiri movement (dependent variable) in the level of thoughts and beliefs and then contrasted components and indices of this movement with those of convergence in the world of Islam which counterbalances the role of the movement in creation of divergence. The research findings shows that in the level of thoughts and beliefs the movement adopts some components including unconventional discretion, failure in innovatory and dynamic thinking, Takfir of religions and religious dissidents, superficiality and externalism, blind bias and dogmatism, absolute obedience to the predecessors and schismatic understanding of religious beliefs and concepts which cause divergence and are in sharp contrast with those of convergence in the world of Islam such rule-governedness, intellectualism, firm belief in nearness of religions and creation of Islamic nation, profound thinking and comprehensive look toward religion, flexibility and moderateness, foresight and emphasis on joint religious aspects.

Management of the political life is influenced by a set of underpinnings amongst which is those of Quran that presents some beliefs to its audiences in anthropology, epistemology and etc. The most important of them in anthropology is nature-centeredness of Man. Many issues such as the possibility of implementing a joint system of political law on the basis of human nature for all human beings and enjoining government to establish a society in line with human nature exist adopting a position toward which is critical in politics. Besides, gaining awareness on nature-centeredness of human in adopting such a position is vital. Thus, the formulated hypothesis is that” Man has a nature and its life is managed by God. So, believing in this fact has some manifestations in managing political life” . The current research relies on documents from Quran, commentaries on Quran such as al-Mizan and writings of professor Motahari to point to some dimensions of human nature which has implications in political manifestations and introduce some outputs resulted from belief in human nature in managing political life.

Holy Quran has uttered the word “ sperm” in a variety of descriptions and interpretations such as “ ejaculating water” , “ from the generation of base water” and “ mixed sperm” . With advancements in science some researchers decided to verify Quranic sayings against findings in embryology. In some cases, presenting incorrect views has aroused some doubts such as “ supposing that sperm is base water while ignoring its importance and its function” or “ ignoring the role of women sperm in evolution of embryo” . The research findings showed that the words “ Dafeq” and “ Mahin” respectively mean ” ejaculating water” and “ base water” while the word “ Imshaj” means “ a mixed of sperm” which undoubtedly refers to a compound sperm of man and woman. Therefore, a correct semantics of these words submits proofs on the exact verification of Quranic verses against findings in embryology.

According to some clear Quranic verses, Pharaoh repented in his last breathes. Ibn Arabi believes that his repentance is accepted by God and therefore he departed this life while he has been faithful. However, Imam Khomeini believes that Pharaoh’ s repentance is not accepted and he has met his end in disbelief. Ibn Arabi postulates that Pharaoh repented just before being drowned and after repentance he has not committed any sin until his soil was taken. For the same reason, he has not been only faithful at the edge of death but also a clean faithful. Besides, Ibn Arabi believes that the tender words of Moses and Aaron touched Pharaoh and, for the same reason, pharaoh became aware and humble and this shows that Pharaoh’ s faith is accepted because his humbleness and awareness has happened in the time of his invitation to God in this world. On the contrary, Imam Khomeini believes that Pharaoh repented as soon as he found that he is drowning and repentance at the edge of death is not accepted. Imam also believes that Pharaoh’ s humbleness and awareness was a pretense toward some interests such as deluding surrounding people rather than accepting divine commandments.

The relationship between religion and ethics is established in a variety of ways such as sameness, interaction and contrast and each of them have a variety of types. The current research has emphasized on the mutually enhanced relationship between religion and ethic. From this point of view, on ne hand, religion is something right and rational and serves as the foundation of ethics and a guaranty for its enforcement. On the other, ethics spirit of religion, a part of it and among the objectives of religion. Thus, if religion is the distinction between right and wrong, rather than a mere feeling and emotion or absolute obedience, it can be stated that religion and ethics has a mutually enhanced relationship.