PAZHUHESH-DINI (RELIGIOUS STUDY)
Year:2011 | Volume:- | Issue:22|Papers Count:8

Avicenna, the peripatetic theosophist, and Sohrevardi, the illuminationist theosophist, each have composed an ode on the subject of descent and ascent of the soul. In these odes, they have described the reality of man's, especially the holy Prophet's, existence in detail. The present article examines the subject of these odes making reference to the poetic translations of the late Seyyed Mohammad Hussein Anvar Shirazi and Allameh Haery Mazandarani.

Family is the earliest and the most significant establishment in the history of human civilization, in which human beings get familiar with specific patterns of collective life and rules of rapport and compatibility. Family creates the best atmosphere in which human capabilities and talents are realized. Many aspects of an individual's character such as social behavior, having a sense of responsibility, tolerance, and emotional responses take shape in the family. This article aims at examining parenting practices and their influence on children's social compatibility. This is a library research and its findings indicate that four types of parenting practices are commonly used in families: authoritarian, strict, negligent, and lenient. Each of these parenting patterns has its own influence on children's social compatibility.

Considering the definition of man and the purpose behind his creation in the Quran, religious training is a goal-oriented process. Based on religious teachings, this type of training has its own principles and methods. It is worthwhile to consider the position and function of intellect in religious training on the basis of rationality. Realization of different aspects of this Devine blessing, which we consider rational training, can help man fulfill that ultimate goal. Allameh Tabatabaee is among the interpreters of the Quran who believe that contemplation and speculation play a remarkable role in training human beings. According to him, the Quran defines intellect as a kind of power which can lead man towards true knowledge and pious deeds while benefiting him in regard to religious affairs. Allameh Tabatabaee holds that intellect plays a key role in religious training, however, influenced by certain factors, it may involve some slips in the training process. The present article deals with how this kind of training can be fulfilled benefitting from ways such as providing knowledge and wisdom, purification of soul and paving the way for realization of contemplation on the basis of AllamehTabatabaee's views in Tafsir al-Mizan.

One of the issues which has been raised recently in the Muslim community and has led to the emergence of different theories is the relationship between 'delineation and obligation' or 'science and value'. With regard to this, proposing hypothetical perceptions, Allameh Tabatabaee draws a distinction between ethical propositions and existential or true propositions. Therefore, he believes 'what explicitly exists' can influence the authenticity of ethical propositions. However, he doesn't clarify how such propositions can be deduced. Mehdi Haeri Yazdi, on the other hand, holds that ethical propositions and true propositions are from the same ilk. He believes 'does and don'ts' of ethical propositions are a manifestation of necessity in which there is nothing but existence and emphasis. In addition to explicating the views of these two thinkers, the present article evaluates their thoughts and discloses their strengths and weaknesses.

Explication of the connection between religion and ethics is particularly important in the philosophy of ethics and it should be done with enough care and precision. A variety of views and opinions has been expressed on this issue, some scholars believe that religion and ethics oppose each other and some others believe that ethics has priority over religion. This article deals with the connection between religion and ethics from the viewpoint of Allameh Tabatabaee. He believes in the unity of religion and ethics and explicates this issue through monotheistic nature and ethical nature.

This article explicates goodness and baseness from the viewpoint of Muslim theologians and theosophists in general, and Allameh Tabatabaee in particular. Hence, after analyzing the views of theologians, rational and hypothetical goodness and baseness from the perspective of Muslim theosophists are considered. The theosophists before Allameh Tabatabaee had not tackled this issue in depth and what they have left behind on this subject is a brief collection of ideas which need to be extracted and sought out from their works of logics. Therefore, this issue needs to be inquired about in Allameh Tabatabaee's works as he has tackled this issue in a new way and with a higher degree of seriousness while being faithful to the position of the early theosophists in general. Hence, he has put forward a discussion under the title of real and hypothetical perceptions in his works and has categorized hypothetical affairs into pre-community and post-community hypothetical matters. Criticizing Ash' arite and Mu' tazilite theologians' conception of goodness and baseness, he has explained and highlighted rational and hypothetical goodness and baseness within the framework of post-community hypothetical matters and has explored this perspective from different angles. Allameh Tabatabaee's view on this issue can be considered from gnostic, religious, philosophical, ethical, and theological perspectives and the present article looks into some of these dimensions. An attempt has also been made not to neglect some of the views which oppose Allameh Tabatabaee.

Propagation is a common tool used to transmit one's ideas, culture and messages to others. Using various methods, different schools of thought, cultures and civilizations have long attempted to transmit their desired messages to their audiences. It is obvious that the best and most complete source for propagation is the Holy Quran which introduces the best preaching and propagation practices. Of course, benefitting from the sunnah (customary practice) and sirah (the life stories of the infallibles) can also contribute to the effective accomplishment of this end. In Quranic type of propagation, such principles as commitment to ethics and values, guidance of model figures, and correspondence between words and deeds, utilization of indirect and practical techniques, consideration of the requirements and circumstances of the time which makes it possible to utilize movies, stories, novels and various media as propagation tools under certain conditions, stimulation of the intellect and preaching contemplation, making use of plain talk, knowing the talent and capacity of the audience and acting accordingly, openness and transparency, avoiding discrimination, etc. govern all forms of propagation. The present article seeks to examine these methods and the propagation privileges of the Quran.