KHODAY NAMEH (THEOLOGUE)
Year:2012 | Volume:1 | Issue:1|Papers Count:7

Imamate is the most fundamental principle in Ismailiya like other Shiite sects. Since Imam, in Shiitism, is the apotheosis of Names and Attributes of God upon earth and is a Perfect Human, and The Ismailiya have grounded their Shiite Government upon such conception, they have paid exclusive attention to the Hadiths which bear the notion of Imams’ divinity as testimony to their sanctity, veracity, and sovereignty. In a similar vein, Iranian Nazarin have turned to Al-Bayan sermon that bears Imams’ divinity in his throne of the perfect human and have mouthed the Persian translation of parts of it in seven chapters of Baba Sayedena. This article aims, after introducing Al-Bayan Sermon, to prove that the Iranian Nazarin tried in its light to represent the status of Hassan Sabaah and his successors as lofty and divine as that of Imam Ali and His Progeny. It is also intended, through textual analysis, to revisit the state of Imam as perfect humanin the hierarchy of this sectand the quintessence of His tutelage, and Hassan Sabaah’s perception of such concept in incurring general invitation by Ismail Nazarine in Iran.

In the deep structure of monotheistic socialism, law and ethics do belong to the attributive, and not substantive, spheres of human existence. Although human individuals constitute the natural core of this attribution and share with it a “hermeneutic circuit”, legal and ethical dictates such as “I” and “Other” transcend into “the third zone of human attribution”. Though situated in the same setting, law and ethics differ in quality and kind. Ethics enjoys a more intrinsic and exalted state. Yet both augment each other’s dimensions within a hermeneutic circuit, or else, they confine these dimensions; a communicative mode termed as “Mutual Impact”. As for its positive aspect, when justice and legal freedoms prevail the ground is paved for ethical freedom and justice as well. Accordingly, with the expansion of domain of ethics, lawfulness also pervades which in turn reduces crimes and promotes general order. As for its negative, if laws cannot culminate in human transcendence, spread of unethical relations would let legal relations corrode.

Wisdom and love, as prominent features of human beings, have invariably been a site of debate between philosophers and mystics. Moreover, there has been disagreement among the mystics as to the boundaries of these concepts. As a mystic philosopher, Attar of Nishabur, conceives of wisdom, in his works, as a function of religion, regarding it as inferior to love. He considers love as one of the stages of spiritual development, “Soluk”, which originates from pain, and finds perfection in tears, fire and blood, and significantly ends in annihilation in God. Also Najm al-Din al-Razi, regards reason, as opposite to love, as "human reason" and believes that if reason set foot in the realm of wisdom without the light of shariK (law), will be prey to doubt. Also love eventually leads to annihilation. In this paper, we will analyze the approach of these two great mystics to the issues of wisdom and love.

Shams al-din Mohammad bin ali bin malek-dad-e tabrizi, known as Shams-e tabrizi, was one of the seventh century mystics and an influential figure in the spiritual evolution of Jalal al-din mohammad balkhy. We know very little about this famous Sufi’s spiritual life and circumstances, and if the Maqalat were not found, we might well doubt if such a person had existed at all, or if he had any more influence on Mulana's evolution than an excuse or a spark for a grave change in the character of Mulana. But the Maqalat bears the evidence of his existence and of his spiritual position. In this study, we will rebuilt the biography of Shams according to Maqalat and provide a critical reading of other sources and finally will glimpse at his life and thought.

Marriage in Judaism is a matter of contract and it does not enjoy sanctity in theological terms. Nevertheless, it is very emphatic, as it strengthens the race of God and holds them against immorality. This essay is a brief explanation of the meaning and position of marriage in Judaism and also of its different phases, requirements and consequences. In this paper, the various steps of marriage, such as engagement, wedding, rights and obligations of women and men within marriage, marriage contract and its contents, forbidden marriages, including permanent or temporary prohibitions, are studied. This Study shows that the marriage laws in different periods of the Torah, Talmud, medieval and modern ages involved many and sometimes essential changes. The approach of this article is descriptive-analytical.

This paper seeks to examine the philosophical principles of Jainism, its ontology, karma, ethics and idea of salvation. In this religion, being is divided into two main groups: Jiva (the spirit) and Ajiva (the body), and it is based on dualism in its analysis of human psychology. Both ontological essences are pre-existent, eternal and uncreated. Jiva is divided into two "captive" and "emancipated" categories and the incomprehensible principle, or jiva, includes the five essences of matter, dharma, Adharma, space and time. In Jainism, because there is no belief in a personal God, the karma is a fundamental principle of reincarnation. Worldly things, define the essence. As regards the ethics, the point of Jainist morality is to reach nirvana, and it is based on asceticism. Therefore, the salvation in this religion is very difficult, requiring a monastic life, and is made possible through avoiding of past life karma, and new karma. In a descriptive, analytical approach, this paper will demonstrate that the important principles of Jainism are austerity and Ahymsa, and that all of its philosophical ideas are in accordance with Ahymsa.

Religious pluralism, as a modern Kalamissue, though emanating from Christianity and the West, has, due to the increasing human communications in the era of globalization, been transformed into a major concern for most intellectuals in developing countries and all religious practitioners who are opinionated with institution of peaceful coexistence with un-like-minded others in metropolises, secular communities, and in the global village. Perhaps the very fact that the great religions, beyond the subjective impetuses of their myrmidons and as adduced by their historical background, have positive relation with The Absolute, paves the Kalamground for contriving a tension-free dialog and interaction among religions. As such, religious practitioners must endeavor, through sympathetic understanding of one another’s beliefs, to apply their utmost ethical and spiritual stamina to revisit their dogmatism and present a model proportionate to social existence of their own time.