RELIGIOUS RESEARCH (PAJOUHESHHA YE ADYANI)
Year:2020 | Volume:8 | Issue:15|Papers Count:12

The author, the audience, the theme and the format form the four sides of each literary work. Literary schools have expressed different views on these four sides. Islam, as one of the heavenly schools of thought, also has views on it. The author as an influential human being has a special importance in the literary approach of Islam. The religion of Islam considers a literary work as an act that can be righteous or unrighteous. What is the meaning and concept of "literary work" is important from the Islamic point of view. In this article, we have tried to examine the views of Islam about the two sides of the author and meaning in a literary work. To better understand the view of Islam, we had a look at the views of other literary schools and their differences with the Islamic approach. This study showed that despite the text-oriented and audience-oriented nature of many literary schools, the literary approach of Islam is semantic and the position of the author is of special importance.

Familiarity with the framework of religious institutions of each Islamic denominations helps to know and understand the teachings of that denomination accurately. Ibadism with a special approach in Oman is no exception to this rule. Accurate identification of the position of the scientific and religious institutions that have defined the approach of religious Imamate for themselves in the Kingdom of Oman, and the analysis of them is the basis for a correct understanding of the position and approach of these institutions. Therefore, with a descriptive-analytical look, we describe the important and practical-religious and political ministries and universities of Ibadis. In the meantime, we will focus more on the approach of training Ibadi missionaries and the role of the Ministry of Endowments and Religious Affairs of Oman, since it strengthened this denomination and plays the role of a seminary. It is hoped that in the end, this identification will strengthen empathy, cooperation and rapprochement between Islamic denominations and will spread a tangible and efficient method for researchers in the field of Ibadism.

Given the global nature of religion and spirituality and its impact on behavior and health, the organization and critique of empirical research in this area is of particular importance. This article examines the definitions of "spirituality" and "spiritual health" using evidence from Qurā nic insights, psychology and neurology, and explores the role of religious activities in promoting health. Scientists have identified circuits in the brain that play a role in our understanding of God, feeling safe, or reducing fear / anger. Spiritual actions affect different parts of the brain by activating the transcendental part of the brain (neocortex) and promote human social behaviors. The energy fields of the heart (cardiac energy) are connected to the field of consciousness, which receives and processes information about future events before they occur, so that the heart receives intuitive information before the brain. Scientific research in this area shows that spiritual practices such as pilgrimage, remembrance of God, and prayer, alter the function of brain neurons and promote physical, mental, social and emotional health.

Paul's ethics is virtue-oriented ethics. Paul's virtues, namely faith, hope and love, are virtues that God has given to man. According to him, one who believes in Christ will be transformed from within and his life will be moral. Given the sinful nature, man lives in terms of the body before faith, and it is not possible for him to change and transcend. Human nature, without the grace of God, is caught up in carnal desires. According to Paul, the condition of moral living is having faith and living up to the spirit, and the barrier of moral living is unbelief and living up to the flesh. The important thing to consider is that someone may have had faith but not been released from the body, and therefore their physical and spiritual lives are in conflict. Among the vices caused by living in terms of the flesh, arrogance is the most important obstacle to moral living, because it makes man think that what God has given him is his own and that he has earned it by his own merit. The one who becomes arrogant considers himself needless of God's grace and is under delusion of being knowledgeable and will not be able to live morally. In this article, using the descriptive-analytical method, Paul's view of life in terms of the body and the arrogance caused by it as a barrier to moral living is explained.

There is ample evidence of suffering in various parts of the New Testament as well as in Pahlavi texts. Through the existing narrations and also the answer that these religions give to the saints and ordinary people for their suffering, one can understand the existential wisdom of suffering in Christianity and Zoroastrianism. Putting together textual evidence about a single concept namely suffering, this study intends to explain and compare the position of this idea in Christianity and Zoroastrianism based on Pahlavi literature and the New Testament. It seems that Zoroastrians, due to their dualism, have identified the reason for the existence of suffering in life and consider it to be on the part of the devil, and consequently the approach of the believers of this religion is also well-known. However, according to Christianity, suffering in life is necessary to become a believer, and we are confronted with the concept of "holy suffering" or the suffering inflicted by God.

The set of special social situations of Western culture in the modern times deepened the gap between the religious and non-religious affairs and introduced a new definition of religion. In response to these social situations, Western theorists, as opposed to secularism, specifically portrayed Christianity as a religion, calling this particular process of separation secularization. But as a result of the social transformations of the present age, post-secular theories have sought to link the religious and non-religious affairs by transcending secular ideas. To examine the process of such developments, this article describes the evolution of religious awareness and knowledge using various theories. Finally, after a critical analysis of these developments, in order to establish a link between religion and non-religion in the present age, a revision of rationality has been proposed as a solution.

The prophecies of the end of the world in Zoroastrianism are mostly reflected in Zand-i Wahman Yasn, the prophecy of Jāmāsp in the memorial of Jāmāsp and the rise of Shābahrām Varjāvand;In these works, which are examples of the mythical prophecies of the end of the world, one of the main components is the emergence and widespread and positive change that happen at the end of the world. In the present study, using library sources and descriptive-analytical method, we will analyze the aforementioned texts based on the mythological views of the religious phenomenologist Mircea Eliade. According to Eliade, although these prophecies outwardly depict the future of the world, inwardly, because of their mythological theme, they indicate the desire for the eternal return of mankind to the pre-existing moment, and therefore contain all patterns of mythical return. And in the context of a mythical narration, they provide the ground for the audience to pass from linear time to sacred time.

Suffering is the central issue in Buddhist philosophy. From the words of the Buddha and the analysis of Buddhist traditions, it can be understood that suffering has two different dimensions; one is psychological suffering and the other is ontological. Thus, suffering covers a wide range of human life, from severe mental and physical pressures to limited and transient experiences, not achieving dreams as well as being caught up in the wheel of existence. The Buddhist claim is that liberation from both levels is possible. This paper examines suffering in the first dimension with a detailed look at the philosophical theories of the Buddhist schools. All Buddhist traditions consider themselves healers; first they find the cause and then suggest the treatment method. They claim that the techniques they use to treat suffering quench ignorance and thirst at both levels. But psychological analysis of Buddhist philosophical theories shows that the effectiveness of Buddhist teaching is limited to the first level.

The advent and rapid expansion of the emerging Manichaean creed in the third century AD using numerous and varied tools of religious propaganda that resulted from the genius of its creator, covered not only the Sassanid Empire’s territory but also parts of the Roman Empire in the east and near the borders of Iran, parts of China and Central Asia as well as Arabian Peninsula. One of the most effective methods of propaganda of Mani and his successors was to take advantage of the common beliefs of the masses and identify with them. The beliefs of the Zurvanism in the form of Zoroastrian religious teachings were popular among the people in most parts of the Iranian plateau. Mani cleverly used this capacity to make his teachings believable. The foundations of Zurvanism can be traced specifically in the principle of duality or dualism, as well as the belief in three time cycles in Manichaeism. Also, some of the moral foundations considered by Manichaeans have been influenced by Zurvani beliefs. On the other hand, the influence of Zurvani beliefs in Manichaeism had somehow even penetrated the divisions of its religious organization, although there are expressions in some later Manichaean texts that show the followers of this religion later repented of Zurvani beliefs of their predecessors, such as the belief in the common root of Good and Evil, Ahūrā Mazdā and Ahrīman.

The purpose of this study is to investigate the role of Sogdian Buddhist monks in the spread of Buddhism in southern China. Sogdians played an important role in promoting Buddhism because they knew Chinese and Hindi, and they were not as merchants who only carried goods but also they were carriers of religions such as Manichaeism, Zoroastrianism, Christianity, and Buddhism. Based on available sources, such as biographies of Sogdian monks, tomb inscriptions, and Sogdian Buddhist manuscripts in Turfan and Dunhuang, this study shows how they, in their role as religious messengers, spread Buddhism in southern China during the seventh to tenth centuries AD.

Balkh has always been the focus of researchers, and one of the political, commercial and economic centers and an important stop on the Silk Road. Balkhi is one of the Middle Eastern Iranian languages and the documents obtained in this language contain precise information about the religious, social, and economic conditions of the people of this region. In this article, which is written on the basis of legal and economic documents, we intend to deal with the religious system and the memorials of the gods of this area and determine what relationship these gods had with each other. We also try to show whether their belief system has had an impact on their economic and legal system; and whether the deity worshiped in these documents correspond to the orthodox beliefs of Zoroastrianism. The method of this article is descriptive-analytical using Balkhi legal and economic documents (from the fourth to the eighth century AD).

The burial method of Zoroastrians is a special and different method from other religions that has been observed strategically and purposefully in most different periods and geographical places, but there have been differences in the method of execution. These differences reflect the environmental, cultural and social developments of Zoroastrians over these centuries. Therefore, examining the trend of these changes can lead to a better understanding of Zoroastrian communities during the Islamic period. The method used in the present article is fundamental in terms of purpose, and also field study. Furthermore, the method of data collection is documentary and library. The results of the study show that for Iranian Zoroastrians and Indian Persians, not polluting the natural elements and exposing the body to the sun was the most important ritual principle that in order to preserve it in different cultural, social, temporal and environmental situations, they erected buildings in accordance with their rites. But with the onset of modernism and the complex situation of metropolitan systems in the late twentieth century, Zoroastrian society, especially the Zoroastrians of Iran, joined this wave and preferred social relations to the implementation of ancient traditions, including burial.