University of Isfahan Comparative Theology 2008-9651 8 18 2018 02 20 18 18 26720 FA Journal Article 2022 06 20 https://coth.ui.ac.ir/article_26720_4ae7afc518a2e737e490d4d8d8cf0eb9.pdf

University of Isfahan Comparative Theology 2008-9651 8 18 2018 02 20 A New Approach to the Hermeneutical Foundations of the Humanities A New Approach to the Hermeneutical Foundations of the Humanities 1 22 22457 10.22108/coth.2018.101975.1026 FA Ali Fathi Assistant Professor, Department of Philosophy, University of Tehran, Tehran, Iran (Farabi college) Journal Article 2017 01 23 In this essay, an attempt is made to reflect on the relation between philosophy and Humanities, with a new look and attention to its hermeneutical foundations. The assertion of this study is that there is every kind of branch of knowledge that exists in the philanthropists, which is based on a metaphysical and philosophical look that is based on a hermeneutic foundation. Hence, for Humanities, there is no possibility of spontaneity in philosophy and metaphysics. According to the relation that man has with understanding and in general, "hermeneutics", we have spoken about the pluralism in the field of philosophy and metaphysics, and we showed how different disciplines Which is in the field of humanism, must inevitably be based on a general and profound view that reveals itself in the domain of excellence, which is metaphysical knowledge. At the end of this paper, we have shown how, based on this hermeneutical foundation, the possibility of the emergence of "special metaphysics", based on the ideas on the relation between philosophy and Humanities, and the points that can exist in the relation between metaphysics and scholars of Humanities, It is possible to speak and how the holiness in such a situation (according to our indigenous, national, religious, and cultural needs) is matured and perfected, and we have also pointed out that how can one find a way through the relations that can exist between philosophy and Humanities? <br /> "Philosophical Hermeneutics," or more precisely, "hermeneutical philosophy" is a phenomenological approach to the category of "understanding," which the philosophical foundation reflects on the understanding and process of realization of understanding. Therefore, all human existential proportions are formed on the basis of the understanding and relationship of the deity with the being, and all predecessors, preconceptions and predecessors constituting the existential identity of his understanding, and of course, may originate from a diverse range of subjects, such as society, religion, politics, culture, The family ... and many other things that somehow compromise human qualities or, in the words of Heidegger, in the universe. Of course, this expression should not lead to the illusion that the criterion and the areas of truth are lost, and that pluralism occurs in the realm of knowledge, and ultimately leads to relativism and skepticism. Because Heidegger himself was also aware of this, he spoke of the remoteness of understanding, which is an integral part of the structure and conditionality of understanding, and understanding without it is not possible. Dasein, though initially, approaches his identification with his earlier understanding. But there is the possibility of rival projections that, with consideration of the subject, will be successively combined to achieve a meaningful unity for Dasein. Therefore, the mission of the practice of understanding and interpretation is to find suitable projections, and in these projections, with different origins of understanding and interpretation, different horizons are intermingled and the possibility of dialogue between them is provided. This discernment is more in the field of Humanities, since, as mentioned at the beginning of this essay, the foundations of methodology, ontology, anthropology, and epistemology, and many other such metaphysical foundations interfere in the understanding and interpretation and process.<br /> Despite this interdependence, which occurs in the process of understanding and interpretation, it can be spoken in the context of the philosophic and social as a result of the plurality and multiplicity of metaphysical foundations of humanism or socialism with a religious or secular, Islamic or Christian and Jewish character. Because that stipulates this waiver. Even more so, we can speak of religious and Islamic culture from various religious and Islamic diversities, and, on the other hand, under Western culture and civilization, we also see different scholars based on different philosophies and philosophical schools. Turning to the hermeneutic foundation in this article, the groundwork of ideas and theories, and theorizing reflection and exploration in diverse and varied approaches to the philosopher's will provide. The attentiveness of opinion and dialogue between philosophers and specialists in humanities leads to a desirable outcome if, on the one hand, the philosopher and the scholars of philosophy of studies are in the realm of experiences associated with humanism, in such a way that he addresses the main methods and fundamental concepts in which Science is used to recognize. On the other hand, those working in the field of Humanities must also become acquainted with the language of philosophers, so that they can work together in a mutually beneficial way and open up new horizons. Regarding what was said in this essay, it becomes clear that the philosopher (with the new approach we talked about in this essay) cannot provide for metaphysical philosophies and contemplations, but at the same time, given the pluralism that exists in philosophical reflections We are confronted with a large number of philosophers and philosophical schools that may have a fundamental difference between them while they share common ground in their thoughts. There are various approaches philosophers can have on certain issues such as being, truth, human beings, society, religion, etc., as well as the attention of philosophers and metaphysical subjects to the achievements of other branches of human sciences and sciences, and as a result These interdisciplinary studies also lead to a variety of different perspectives and developments in various branches of folklore. Humanities in the contemporary world are faced with a fundamental challenge. Contemporary humanities based on the principles of theology, anthropology and epistemology and other basic principles, and so far as these foundations, with regard to the scientific and epistemic heritage of mankind, do not change in other branches of science, we cannot see a change in the native and patriotic Humanities. In this essay, an attempt is made to reflect on the relation between philosophy and Humanities, with a new look and attention to its hermeneutical foundations. The assertion of this study is that there is every kind of branch of knowledge that exists in the philanthropists, which is based on a metaphysical and philosophical look that is based on a hermeneutic foundation. Hence, for Humanities, there is no possibility of spontaneity in philosophy and metaphysics. According to the relation that man has with understanding and in general, "hermeneutics", we have spoken about the pluralism in the field of philosophy and metaphysics, and we showed how different disciplines Which is in the field of humanism, must inevitably be based on a general and profound view that reveals itself in the domain of excellence, which is metaphysical knowledge. At the end of this paper, we have shown how, based on this hermeneutical foundation, the possibility of the emergence of "special metaphysics", based on the ideas on the relation between philosophy and Humanities, and the points that can exist in the relation between metaphysics and scholars of Humanities, It is possible to speak and how the holiness in such a situation (according to our indigenous, national, religious, and cultural needs) is matured and perfected, and we have also pointed out that how can one find a way through the relations that can exist between philosophy and Humanities? <br /> "Philosophical Hermeneutics," or more precisely, "hermeneutical philosophy" is a phenomenological approach to the category of "understanding," which the philosophical foundation reflects on the understanding and process of realization of understanding. Therefore, all human existential proportions are formed on the basis of the understanding and relationship of the deity with the being, and all predecessors, preconceptions and predecessors constituting the existential identity of his understanding, and of course, may originate from a diverse range of subjects, such as society, religion, politics, culture, The family ... and many other things that somehow compromise human qualities or, in the words of Heidegger, in the universe. Of course, this expression should not lead to the illusion that the criterion and the areas of truth are lost, and that pluralism occurs in the realm of knowledge, and ultimately leads to relativism and skepticism. Because Heidegger himself was also aware of this, he spoke of the remoteness of understanding, which is an integral part of the structure and conditionality of understanding, and understanding without it is not possible. Dasein, though initially, approaches his identification with his earlier understanding. But there is the possibility of rival projections that, with consideration of the subject, will be successively combined to achieve a meaningful unity for Dasein. Therefore, the mission of the practice of understanding and interpretation is to find suitable projections, and in these projections, with different origins of understanding and interpretation, different horizons are intermingled and the possibility of dialogue between them is provided. This discernment is more in the field of Humanities, since, as mentioned at the beginning of this essay, the foundations of methodology, ontology, anthropology, and epistemology, and many other such metaphysical foundations interfere in the understanding and interpretation and process.<br /> Despite this interdependence, which occurs in the process of understanding and interpretation, it can be spoken in the context of the philosophic and social as a result of the plurality and multiplicity of metaphysical foundations of humanism or socialism with a religious or secular, Islamic or Christian and Jewish character. Because that stipulates this waiver. Even more so, we can speak of religious and Islamic culture from various religious and Islamic diversities, and, on the other hand, under Western culture and civilization, we also see different scholars based on different philosophies and philosophical schools. Turning to the hermeneutic foundation in this article, the groundwork of ideas and theories, and theorizing reflection and exploration in diverse and varied approaches to the philosopher's will provide. The attentiveness of opinion and dialogue between philosophers and specialists in humanities leads to a desirable outcome if, on the one hand, the philosopher and the scholars of philosophy of studies are in the realm of experiences associated with humanism, in such a way that he addresses the main methods and fundamental concepts in which Science is used to recognize. On the other hand, those working in the field of Humanities must also become acquainted with the language of philosophers, so that they can work together in a mutually beneficial way and open up new horizons. Regarding what was said in this essay, it becomes clear that the philosopher (with the new approach we talked about in this essay) cannot provide for metaphysical philosophies and contemplations, but at the same time, given the pluralism that exists in philosophical reflections We are confronted with a large number of philosophers and philosophical schools that may have a fundamental difference between them while they share common ground in their thoughts. There are various approaches philosophers can have on certain issues such as being, truth, human beings, society, religion, etc., as well as the attention of philosophers and metaphysical subjects to the achievements of other branches of human sciences and sciences, and as a result These interdisciplinary studies also lead to a variety of different perspectives and developments in various branches of folklore. Humanities in the contemporary world are faced with a fundamental challenge. Contemporary humanities based on the principles of theology, anthropology and epistemology and other basic principles, and so far as these foundations, with regard to the scientific and epistemic heritage of mankind, do not change in other branches of science, we cannot see a change in the native and patriotic Humanities. https://coth.ui.ac.ir/article_22457_d59e2df700ea605d530ac71db2fea306.pdf

University of Isfahan Comparative Theology 2008-9651 8 18 2018 02 20 The Creation of the World: Intellection or Coincidence? The Creation of the World: Intellection or Coincidence? 23 36 22458 10.22108/coth.2017.80020 FA Mohammad Bidhendi Associate Professor, Department of Philosophy and Kalam University of Isfahan, Isfahan, Iran Roham Ansarimehr Ph.D. Student of Transcendent Philosophy, University of Isfahan, Isfahan, Iran Journal Article 2014 02 01 This article describes and criticizes two distinct scientific and philosophical views on creation of the World. In the final summation, a way is suggested for linking of these two views and answering to the title of the articles's question. <br />Modern scientific theories predict a great many physical universes in which, depend on any random initial conditions, could be different laws of physics and different paths of evolution. We just happen to be in a very small fraction of these universes where some suitable conditions for coming and evolving of the life so far as the consciousness are satisfied. Whereas in the first philosophy, the coincidence has not any place in the creation of the World; there has always been the eternal origin of the World, and the creation is based on the intellection of incorporeal entities. On this basis, in the case of the existence emantation, it is considered a metaphysical structure wherein the necessary existence (God) reflects on his essence and the pure intellect _ who is also single and incorporeal_ is created or issued by that reflection. The pure intellect has some modes of plurality that make possible to be issued some large effects by him. But those modes are not so large that could be possible issued all creatures of the infra-intellects world. Thus it is necessary to be issued many intellects respectively inso far as the number of plurality is became sufficient for the the plurality of the infra-world of the intellects. The priority of any intellect to the next intellect is existential not temporal. To this credict, there has always been the principle of the Nature's material, following the existence of the final intellect; the Nature has not a beginning in time, but its events occur temporal and successive. As described, in first philosophy, the concept of creation is not applies to the principle of the Universe but to its events. <br />In contrast, the modern scientific and empirical evidences indicate the limitation of the age of the present (matterial) universe. According to the genuine scientific theories on creation of the world _ whether the bouncing models in which our universe undergoes cycles of expansion and recollapse with the physical constants being changed at each bounce or the inflationary scenario that predict a numerous parallel universes each with own fine-structure constant _ do not seem to be any causal relationship between one universe events and other universes ones. <br />Numerous universes scenario, in principle, is not a scientific theory but a prediction of the science that we perhabs never could perform any experimental measurement on it. It also maybe some religiouses suppose it as a modern secular science's response to the smart and precise design of God in creation of the World. Nevertheless, consider that there is an entirely metaphysical version of the numerous universes scenario: If we believe in the existence of First Origin (God), then we agree with the creation by the intellecion and, following it, we accept the existence of the incorporeal intellects world, we could also agree with the possibility of existence of numerous universes, and why is that? For a simple reason that whatever we finite creatures could think or imagine, an intellect of the intellects world thinks before (from the eternity): From the one to multi-dimensional spaces to the idea of ​​an infinite number of quantum paths, and to every idea and theory that will be later appeared in the human’s thought and imagination. And as it has been discussed, in the incorporeal intellects world, reflection on a thing is equal to being of that thing, provided that its existence is compatibe with the immediate perceptions such as the principle of non-contradiction. <br />It is well known that Albert Einstein, the discoverer of the theories of relativity, said that God does not play dice. In other words, the creation of the world is not a coinsidence. Accordig to the first philosophy, this maxim is all right in emantation of the incorporeal intellects – that are some necessaries of the First Origin’s essence, from some interpretation. However, as is discussed by this article, the structure of our physical world as seen by us is formed by coincidence and it has caused any distinction between our universe and other (prabable) universes. <br />Accordingly, if we believe in the existence of the incoporeal intellects world _ beyond the Nature _ we can say in response to the question of the article title: Creation of the World, both intellection and coinsidence; intellection for the emantation of the incorporeal and timeless intellects, and coincidence for the various fine-structure constants of different physical worlds. This article describes and criticizes two distinct scientific and philosophical views on creation of the World. In the final summation, a way is suggested for linking of these two views and answering to the title of the articles's question. <br />Modern scientific theories predict a great many physical universes in which, depend on any random initial conditions, could be different laws of physics and different paths of evolution. We just happen to be in a very small fraction of these universes where some suitable conditions for coming and evolving of the life so far as the consciousness are satisfied. Whereas in the first philosophy, the coincidence has not any place in the creation of the World; there has always been the eternal origin of the World, and the creation is based on the intellection of incorporeal entities. On this basis, in the case of the existence emantation, it is considered a metaphysical structure wherein the necessary existence (God) reflects on his essence and the pure intellect _ who is also single and incorporeal_ is created or issued by that reflection. The pure intellect has some modes of plurality that make possible to be issued some large effects by him. But those modes are not so large that could be possible issued all creatures of the infra-intellects world. Thus it is necessary to be issued many intellects respectively inso far as the number of plurality is became sufficient for the the plurality of the infra-world of the intellects. The priority of any intellect to the next intellect is existential not temporal. To this credict, there has always been the principle of the Nature's material, following the existence of the final intellect; the Nature has not a beginning in time, but its events occur temporal and successive. As described, in first philosophy, the concept of creation is not applies to the principle of the Universe but to its events. <br />In contrast, the modern scientific and empirical evidences indicate the limitation of the age of the present (matterial) universe. According to the genuine scientific theories on creation of the world _ whether the bouncing models in which our universe undergoes cycles of expansion and recollapse with the physical constants being changed at each bounce or the inflationary scenario that predict a numerous parallel universes each with own fine-structure constant _ do not seem to be any causal relationship between one universe events and other universes ones. <br />Numerous universes scenario, in principle, is not a scientific theory but a prediction of the science that we perhabs never could perform any experimental measurement on it. It also maybe some religiouses suppose it as a modern secular science's response to the smart and precise design of God in creation of the World. Nevertheless, consider that there is an entirely metaphysical version of the numerous universes scenario: If we believe in the existence of First Origin (God), then we agree with the creation by the intellecion and, following it, we accept the existence of the incorporeal intellects world, we could also agree with the possibility of existence of numerous universes, and why is that? For a simple reason that whatever we finite creatures could think or imagine, an intellect of the intellects world thinks before (from the eternity): From the one to multi-dimensional spaces to the idea of ​​an infinite number of quantum paths, and to every idea and theory that will be later appeared in the human’s thought and imagination. And as it has been discussed, in the incorporeal intellects world, reflection on a thing is equal to being of that thing, provided that its existence is compatibe with the immediate perceptions such as the principle of non-contradiction. <br />It is well known that Albert Einstein, the discoverer of the theories of relativity, said that God does not play dice. In other words, the creation of the world is not a coinsidence. Accordig to the first philosophy, this maxim is all right in emantation of the incorporeal intellects – that are some necessaries of the First Origin’s essence, from some interpretation. However, as is discussed by this article, the structure of our physical world as seen by us is formed by coincidence and it has caused any distinction between our universe and other (prabable) universes. <br />Accordingly, if we believe in the existence of the incoporeal intellects world _ beyond the Nature _ we can say in response to the question of the article title: Creation of the World, both intellection and coinsidence; intellection for the emantation of the incorporeal and timeless intellects, and coincidence for the various fine-structure constants of different physical worlds. https://coth.ui.ac.ir/article_22458_8734ca31ac4c273540fbd2fce40cd8ae.pdf

University of Isfahan Comparative Theology 2008-9651 8 18 2018 02 20 Meaningfulness of Life Events In the View of Quran and Unity-Oriented Psychology Approach: A basis for the Design of Affective Artistic Practices Meaningfulness of Life Events In the View of Quran and Unity-Oriented Psychology Approach: A basis for the Design of Affective Artistic Practices 37 54 22459 10.22108/coth.2017.80271 FA Ali Zadeh Mohammadi Associate Professor Department of Family Research Institute at Shahid Beheshti University of Tehran, Tehran Iran Afsaneh Nazeri Assistant Professor, Department of Faculty of Visual Arts at Art University of Isfahan, Isfahan, Iran Mahdi Motia Associate professor, Department of Quran and Hadith sciences, University of Isfahan, Isfahan, Iran Parisa Darouei P.h. D Student of Visual Arts, Art University of Isfahan, Isfahan, Iran Journal Article 2016 07 22 Identification and understanding of meaningfulness of life events is one of the most fundamental issues in the quality of human life and its positive changes which also has always had an important role in his mental health and life satisfaction. This study by surveying meaningfulness of life events in Quran and unity-oriented psychology, aims to achieve a conceptual structure, so that effective artistic practices and programs could be designed on its basis to be used in the psychological interventions. <br />Some psychologists such as Alport, Frankl and Maslow consider meaningfulness of life as the most important factor affecting positive psychosocial actions. So it can be said that giving attention to the meaning of life has been very much considered in the field of psychology. The answer given to the question of “meaning of life” affects our life experiences and everyday practices. It is creation of meanings that makes sense of the world to us and specifies the path of our life in the world; thus true achieving of it decreases the level of negative emotions (such as depression and anxiety) and also reduces the risk of mental illnesses, so that the “Meaning Therapy” (MT) is considered as one of the main interventions in psychology. Although meaningfulness of life is a subjective perception and mental cognition; but it depends entirely on the attitude of man to life, and religion is the factor that gives direction to the attitude and worldview of an individual. As a result, the necessity of examining religious psychology is also felt. <br />In Islam, the Holy Qur'an has repeatedly expressed the divine goal in meaningfulness of life and giving meaning to the living of human beings. It has stated - in the verses of belief through the explanation of this principle and in the verses of the commandments and ethics by mentioning the way of meaningful life- that it is the wonder and psychological miracle of Qur'an. One of the psychological characteristics of Qur'an is its consideration of its goal-oriented and immortal human conduct which is reminiscent of human attachment to the One Being and his origin “God Almighty” which he ultimately will return to (Al-Baqarah, v. 46). The forgetfulness of this connection leads to separation from the true self, forgetting oneself and fear of loss and insecurity which are the main root of concerns and fundamental anxieties (al-Hashr: 19 and al-Yunus: 62). <br />Unity-oriented psychology as a new meaning-oriented approach in psychology based on religious knowledge with the centrality and theoretical framework of the concepts of the unity of being and the Quranic teachings, and relying on the unity-oriented transcendent wisdom and by its use, has tried to make a unitary connection between the self of person,  his environment and the changes. So that; one can get a positive perception of his life events_ which are the natural causes of his developmental stages_ leading to the constructive change of himself/herself. This monotheistic and religious attitude to the nature of man and the universe describes all the changes and subtleties of individuals in how to respond to the need for one's own monotheistic connection in growth stages of life and considers the separation, lack of interconnectedness and weakening of its attachment in the stages of development as the main causes of anxiety and fundamental fear and the origin of many mental disorders. <br />Hence, by examining the issue of meaningfulness of life events based on Quran and unity-oriented psychology and the concept of monotheistic outlook toward life experiences and events, it was concluded that in order to objectify, materialize and better adapt to the life events, respectively, three indicators are derived from it: 1. “unity-oriented recognition and acceptance of life events”, referring to verse 23 of Surah al-Hadid, and related concepts in unity-oriented psychology to create a balanced and meaningful life with reminiscent of the lack of ecstasy in joys and lack of disappointment and frustration in plights; 2. “the conjunction of opposite pluralities” on the basis of the verses 5 of surah al-Yunus, verse 3 of surah al-Molk and other verses referring to the conjunction of divine guidance such as the chain loops, and interpretation of the same concept in unity-oriented psychology with an emphasis on the continuity of any incident with the past, future, nature and environment, and the adventures before and after it; 3. “giving meaning to multiplicities of life” referring to verse 216 of Surah al-Baqara, and the concept of the existence of the purpose and wisdom of good and the constructive cultivation of all that occurs, with the intention of opening up and guiding man to purity and consciousness and discovering himself towards progress, prosperity and enlightenment of the path in the unity-oriented attitude. <br />On the other hand, since the main attribute of religious and Islamic art in Iran has monotheistic foundation, and art is also considered in the unity-oriented approach as a facilitating tool for opening the way for the influence of positive imagination and receiving inspiration and intuition on the mind and makes the clients see their status in an integrated mode and get consistent with the events of life; as a result, artistic design, media and artistic techniques (design, painting, collage, photography, sandbox, etc.) could be used in this regard. Hence, each of the three indicators deduced from unity-oriented psychology and the teachings of Holy Quran in the context of the concept of a unitary attitude in experiences and events of life can be the basis for designing artistic exercises, so that by the use of unity-oriented art, one could give meaning to his/her life events and by removing negative effect of some events, their positive role in the growth and life balance could be found. In this approach; by unitary narrative of his/her life and doing artistic and unity-oriented practices in accordance with the extracted concepts and along with their interpretation by the viewpoint of Quran and unity-oriented psychology approach, one could be able to explain what she/he has perceived from life events and adapt them with examples of his/her own life. Identification and understanding of meaningfulness of life events is one of the most fundamental issues in the quality of human life and its positive changes which also has always had an important role in his mental health and life satisfaction. This study by surveying meaningfulness of life events in Quran and unity-oriented psychology, aims to achieve a conceptual structure, so that effective artistic practices and programs could be designed on its basis to be used in the psychological interventions. <br />Some psychologists such as Alport, Frankl and Maslow consider meaningfulness of life as the most important factor affecting positive psychosocial actions. So it can be said that giving attention to the meaning of life has been very much considered in the field of psychology. The answer given to the question of “meaning of life” affects our life experiences and everyday practices. It is creation of meanings that makes sense of the world to us and specifies the path of our life in the world; thus true achieving of it decreases the level of negative emotions (such as depression and anxiety) and also reduces the risk of mental illnesses, so that the “Meaning Therapy” (MT) is considered as one of the main interventions in psychology. Although meaningfulness of life is a subjective perception and mental cognition; but it depends entirely on the attitude of man to life, and religion is the factor that gives direction to the attitude and worldview of an individual. As a result, the necessity of examining religious psychology is also felt. <br />In Islam, the Holy Qur'an has repeatedly expressed the divine goal in meaningfulness of life and giving meaning to the living of human beings. It has stated - in the verses of belief through the explanation of this principle and in the verses of the commandments and ethics by mentioning the way of meaningful life- that it is the wonder and psychological miracle of Qur'an. One of the psychological characteristics of Qur'an is its consideration of its goal-oriented and immortal human conduct which is reminiscent of human attachment to the One Being and his origin “God Almighty” which he ultimately will return to (Al-Baqarah, v. 46). The forgetfulness of this connection leads to separation from the true self, forgetting oneself and fear of loss and insecurity which are the main root of concerns and fundamental anxieties (al-Hashr: 19 and al-Yunus: 62). <br />Unity-oriented psychology as a new meaning-oriented approach in psychology based on religious knowledge with the centrality and theoretical framework of the concepts of the unity of being and the Quranic teachings, and relying on the unity-oriented transcendent wisdom and by its use, has tried to make a unitary connection between the self of person,  his environment and the changes. So that; one can get a positive perception of his life events_ which are the natural causes of his developmental stages_ leading to the constructive change of himself/herself. This monotheistic and religious attitude to the nature of man and the universe describes all the changes and subtleties of individuals in how to respond to the need for one's own monotheistic connection in growth stages of life and considers the separation, lack of interconnectedness and weakening of its attachment in the stages of development as the main causes of anxiety and fundamental fear and the origin of many mental disorders. <br />Hence, by examining the issue of meaningfulness of life events based on Quran and unity-oriented psychology and the concept of monotheistic outlook toward life experiences and events, it was concluded that in order to objectify, materialize and better adapt to the life events, respectively, three indicators are derived from it: 1. “unity-oriented recognition and acceptance of life events”, referring to verse 23 of Surah al-Hadid, and related concepts in unity-oriented psychology to create a balanced and meaningful life with reminiscent of the lack of ecstasy in joys and lack of disappointment and frustration in plights; 2. “the conjunction of opposite pluralities” on the basis of the verses 5 of surah al-Yunus, verse 3 of surah al-Molk and other verses referring to the conjunction of divine guidance such as the chain loops, and interpretation of the same concept in unity-oriented psychology with an emphasis on the continuity of any incident with the past, future, nature and environment, and the adventures before and after it; 3. “giving meaning to multiplicities of life” referring to verse 216 of Surah al-Baqara, and the concept of the existence of the purpose and wisdom of good and the constructive cultivation of all that occurs, with the intention of opening up and guiding man to purity and consciousness and discovering himself towards progress, prosperity and enlightenment of the path in the unity-oriented attitude. <br />On the other hand, since the main attribute of religious and Islamic art in Iran has monotheistic foundation, and art is also considered in the unity-oriented approach as a facilitating tool for opening the way for the influence of positive imagination and receiving inspiration and intuition on the mind and makes the clients see their status in an integrated mode and get consistent with the events of life; as a result, artistic design, media and artistic techniques (design, painting, collage, photography, sandbox, etc.) could be used in this regard. Hence, each of the three indicators deduced from unity-oriented psychology and the teachings of Holy Quran in the context of the concept of a unitary attitude in experiences and events of life can be the basis for designing artistic exercises, so that by the use of unity-oriented art, one could give meaning to his/her life events and by removing negative effect of some events, their positive role in the growth and life balance could be found. In this approach; by unitary narrative of his/her life and doing artistic and unity-oriented practices in accordance with the extracted concepts and along with their interpretation by the viewpoint of Quran and unity-oriented psychology approach, one could be able to explain what she/he has perceived from life events and adapt them with examples of his/her own life. https://coth.ui.ac.ir/article_22459_fbad3e18cc93a2357c7aafc8cb0d65f0.pdf

University of Isfahan Comparative Theology 2008-9651 8 18 2018 02 20 A Review of Greek History about ”al-Wahid” Principle and the Quality of passage and its Critique in Islamic philosophy A Review of Greek History about ”al-Wahid” Principle and the Quality of passage and its Critique in Islamic philosophy 55 66 22460 10.22108/coth.2017.101413.1021 FA Hamid Reza Khademi Assistant Professor of Humanities Research and Development Center, Tehran, Iran SAMT Mahdi Askari M.A. Student of Philosophy and Kalam University of Religions and Denomination, Qom, Iran Journal Article 2016 12 31 According to Muslim philosophers thought of the divine agent, issues from the One except one. It discusses the history of philosophy from the first principle to Pre-Socratic era. They hold that one thing, everything comes and used about natural agents. But Muslim philosophers inspired by the teachings of Plotinus, the”al-Wahid” principle of a pseudo-Greek philosophy adopted and it is without placing it among the philosophical issues, determining criteria, it is God's divine agent. Muslim philosophers to prove “al-Wahid” principle the argument presented which can be criticized. This article aims with regard to the historical development of this discussion; we review how it is from the Greek context to Islamic philosophy and criticism from the Muslim philosopher's viewpoint. <br /><strong> </strong> <br /><strong>Introduction</strong> <br />The well-known principle of "al-Wahid la YosdarAnho Ella al-Wahid" in Islamic philosophy is one of the philosophical rules that have historically rooted in ancient Greece. In Greece, this rule can be considered the remains of Anaximander, and in the Islamic world it also begins with Farabi and turns into IbnSina's argument."al-Wahid" in the Islamic world is also one of the controversial rules in philosophy, which faced theologians'disbelief, and their reason was the limitation of the absolute power of excellence by this rule.This matter became so important that even those who agreed to this rule treated in a non-rational manner with opponents, some of whom would be referred. This is while the Greek scholars have discussedthe referral of diversities in the early principle of the One oral-Wahid in natural subjects.But Muslim scholars have spoken in real simple one, namely, the Divinity(Divine Agent), and have stated that nothing but an EffectorFirst Intellect, is not exerted from it.The provisions "al-Wahid" are that it does not arise from a single cause for more than one direct and indirect Effectbecause it is the one.This article seeks tocriticize the common view on the rule of al-Wahid by distinguishing between divine subjects and natural subjects andthat each one has its own rulings.In this paper, the historical course of this discussion in Greek and Pseudo-Greek philosophy and the Islamic world is discussed. According to Muslim philosophers thought of the divine agent, issues from the One except one. It discusses the history of philosophy from the first principle to Pre-Socratic era. They hold that one thing, everything comes and used about natural agents. But Muslim philosophers inspired by the teachings of Plotinus, the”al-Wahid” principle of a pseudo-Greek philosophy adopted and it is without placing it among the philosophical issues, determining criteria, it is God's divine agent. Muslim philosophers to prove “al-Wahid” principle the argument presented which can be criticized. This article aims with regard to the historical development of this discussion; we review how it is from the Greek context to Islamic philosophy and criticism from the Muslim philosopher's viewpoint. <br /><strong> </strong> <br /><strong>Introduction</strong> <br />The well-known principle of "al-Wahid la YosdarAnho Ella al-Wahid" in Islamic philosophy is one of the philosophical rules that have historically rooted in ancient Greece. In Greece, this rule can be considered the remains of Anaximander, and in the Islamic world it also begins with Farabi and turns into IbnSina's argument."al-Wahid" in the Islamic world is also one of the controversial rules in philosophy, which faced theologians'disbelief, and their reason was the limitation of the absolute power of excellence by this rule.This matter became so important that even those who agreed to this rule treated in a non-rational manner with opponents, some of whom would be referred. This is while the Greek scholars have discussedthe referral of diversities in the early principle of the One oral-Wahid in natural subjects.But Muslim scholars have spoken in real simple one, namely, the Divinity(Divine Agent), and have stated that nothing but an EffectorFirst Intellect, is not exerted from it.The provisions "al-Wahid" are that it does not arise from a single cause for more than one direct and indirect Effectbecause it is the one.This article seeks tocriticize the common view on the rule of al-Wahid by distinguishing between divine subjects and natural subjects andthat each one has its own rulings.In this paper, the historical course of this discussion in Greek and Pseudo-Greek philosophy and the Islamic world is discussed. https://coth.ui.ac.ir/article_22460_c3ff8687f33b7e2b9c371485541f0776.pdf

University of Isfahan Comparative Theology 2008-9651 8 18 2018 02 20 Comparative Study of Satanism and Einolgozat viewpoints on Satan Comparative Study of Satanism and Einolgozat viewpoints on Satan 67 84 22461 10.22108/coth.2017.80131 FA Mohammadreza Abedi Assistant Professor, Department of Persian Language and Literature, Tabriz University, Tabriz, Iran Agileh Arasteh M.A. Graduate of Persian Language and Literature, Tabriz University, Tabriz, Iran Journal Article 2015 01 05 The good and evil forces have been considered as the two magnets of human life. By establishing civilizations and cultures, the advent of opposite forces in the human being life paved the way for proposing various ideas and opinions, particularly ideas on the philosophy of creation and existence of a creator and worshipping the creator. Since human being is a two-dimensional creature (spiritual and physical), he needs for worshiping as one of his divine nature's requirements. Hence he sought a creator to worship because of his nature. Worship in its proper form is praising of the only Lord. However, in case of inaccessibility to divine teachings and religions or in the case of noncompliance with these teachings and thoughts, its disgrace form is appeared in the shape of tendency toward worshipping the assumed gods or appearance of Satanism; there is a tendency to exonerating and probably sanctification of the Satan in Sufism that is a Islamic group with some teachings rooted in other groups ideas and rituals. We see this tendency in some of the Sufism works. Einolgozat Hamadani is in the rank of the Sufis that in spite of belief in Islam and monotheism and adherence of Islamic consideration of the Satan. He sometimes has a vision accompanied by exonerating and sanctification on the Satan and writes incoherently about the Satan according to the necessities of the Sufism atmosphere. Due to highlighting this tendency in some of his works and likelihood of misinterpretation on Satanism, this article tries to respond the following questions: <br />a-What are the similarities and difference between the Einolgozat opinions on the Satan and the Satanism viewpoints from the roots, criteria for evaluation of the place of Satan and type of beliefs? b-How Einolgozat and Satanists justify the place of the Satan in the world and his relationship with God and man? <br />The obeisance resulted from fear or worshipping the Satan was common since beginning of human life in different shapes; such as worshipping jinn among the Arabs and worshipping of the evil souls or Satan in other parts of the world including India, Tibet and Mongolia (Noss, 2011: 224). The discoveries in South America depict that some primary tribes worshipped the Satan. Animism is another aspect of Satanism among primitive tribes (Noss, 2011:20). <br />Dualism is one of the roots of Satanism. The Zoroastrian texts are ambiguous on the responsibility of Ahouramazda in creating the evil soul and it is unknown that how the evil soul has been created with Ahouramazada since beginning of creation or it has been created later (Noss, 2010: 454). In Islamic viewpoint, Satan was created by the God and it is not an independent force before the God. Einolgozat considers the Satan as manifestation of the trait of misguide of the God (Hamadani, 2008: 232; ibid: 227). Ambiguity in Zoroastrian teachings provided a context for advent of trinity ideology and constituting groups such as Genism, Yazidieh and Dorzovieh that the traces of Satanism can be found in them. <br />Post-medieval Satanism has a direct relationship with sorcery, so that it is assigned to the Satan and it is also influenced by the Greeks, Romans, Egyptians and Babylon beliefs and also affected by the people with ancient civilization who tended toward sorcery. <br />Thus, Satanism was publicized after this period due belief in sorcery. The traces of assigning sorcery to the Satan can be found in Einolgozat speeches. However, he considers this issue from different perspective as a result of mystical contemplation of the story of Adam and Eve. It means that the relationship between Adam and prohibited fruit was rooted in goodness and the Satan brought hardship and defects (Hamadani, 2008:313). <br />Satanism is considered as originated from Kabbalah that is a combination of non-Jewish groups’ beliefs and ideas, but it distances from the Jewish mysticism. Tendency toward sorcery and mixing with non-Jewish mysticism caused Kabbalah to lose its spiritual aspect and move to materiality and superstitions realm gradually. Kabbalah moved the medieval man toward Satanism for gradual combining with forbidden heresy. <br />The contemporary Satanism mostly denies existence of the Satan as the agent of misleading and loses this place as the human satanic aspect. In Einolgozat opinion, where he defeats the Satan, there is a distinction between the human being and the Satan and the latter gains real entity in this regard (Hamadani, 2008). Although, his defense of the Satan is similar to the Satanism ideals somehow, but it is not meant defeating the ideas and beliefs that lead to Satanism; since the place of the God as the only Lord and creator of the universe is still highlighted; the Sufis who defeat the Satan consider him as unique. In Satanists opinions, the Satan, as the root of any evil conduct, does not deny the God unity; the ancient Satanists considered the God as the only creator of goodness and they did not accept his intervention in evil conducts. In contemporary Satanists opinion, the Satan succeeds the God. Therefore, Einolgozat introduces the Satan as in charge of conducting the divine orders emphasizing the supreme legitimacy of the God and they do not accept servitude of the Satan (Hamadani, 2008, v.3:322). <br />In conclusion, it can be concluded that a)The opinions of Einolgozat such as considering wrongdoing as the will of God, sanctification of the Satan, believing in his beneficence in inviting Adam toward the forbidden tree and etc. are influenced by Jewish ideas. b) Defeating the Satan approximates Einolgozat opinions to the Gnostic beliefs. c) Considering the outstanding place for the Satan by Einolgozat is due to his closeness and loving of the God in the divine court, which it is not being in contrary to the God. The valuation of the Satan among the Satanists is the consequence of proud and disobedience before the God. d) There is a duality on the issue of the Satan in Einolgozat works; first the accursed Satan appears and then he becomes the loser lover; since Einolgozat speaks in normal condition, so the Satan is normal for him, when he is placed in paradoxical condition, the Satan is appeared differently and exalted. e) In his viewpoint, Satanism is blamed since divinity only belongs to the God and the Satan is His creature and he is under His will and the Satan only overcomes on the misled people. The good and evil forces have been considered as the two magnets of human life. By establishing civilizations and cultures, the advent of opposite forces in the human being life paved the way for proposing various ideas and opinions, particularly ideas on the philosophy of creation and existence of a creator and worshipping the creator. Since human being is a two-dimensional creature (spiritual and physical), he needs for worshiping as one of his divine nature's requirements. Hence he sought a creator to worship because of his nature. Worship in its proper form is praising of the only Lord. However, in case of inaccessibility to divine teachings and religions or in the case of noncompliance with these teachings and thoughts, its disgrace form is appeared in the shape of tendency toward worshipping the assumed gods or appearance of Satanism; there is a tendency to exonerating and probably sanctification of the Satan in Sufism that is a Islamic group with some teachings rooted in other groups ideas and rituals. We see this tendency in some of the Sufism works. Einolgozat Hamadani is in the rank of the Sufis that in spite of belief in Islam and monotheism and adherence of Islamic consideration of the Satan. He sometimes has a vision accompanied by exonerating and sanctification on the Satan and writes incoherently about the Satan according to the necessities of the Sufism atmosphere. Due to highlighting this tendency in some of his works and likelihood of misinterpretation on Satanism, this article tries to respond the following questions: <br />a-What are the similarities and difference between the Einolgozat opinions on the Satan and the Satanism viewpoints from the roots, criteria for evaluation of the place of Satan and type of beliefs? b-How Einolgozat and Satanists justify the place of the Satan in the world and his relationship with God and man? <br />The obeisance resulted from fear or worshipping the Satan was common since beginning of human life in different shapes; such as worshipping jinn among the Arabs and worshipping of the evil souls or Satan in other parts of the world including India, Tibet and Mongolia (Noss, 2011: 224). The discoveries in South America depict that some primary tribes worshipped the Satan. Animism is another aspect of Satanism among primitive tribes (Noss, 2011:20). <br />Dualism is one of the roots of Satanism. The Zoroastrian texts are ambiguous on the responsibility of Ahouramazda in creating the evil soul and it is unknown that how the evil soul has been created with Ahouramazada since beginning of creation or it has been created later (Noss, 2010: 454). In Islamic viewpoint, Satan was created by the God and it is not an independent force before the God. Einolgozat considers the Satan as manifestation of the trait of misguide of the God (Hamadani, 2008: 232; ibid: 227). Ambiguity in Zoroastrian teachings provided a context for advent of trinity ideology and constituting groups such as Genism, Yazidieh and Dorzovieh that the traces of Satanism can be found in them. <br />Post-medieval Satanism has a direct relationship with sorcery, so that it is assigned to the Satan and it is also influenced by the Greeks, Romans, Egyptians and Babylon beliefs and also affected by the people with ancient civilization who tended toward sorcery. <br />Thus, Satanism was publicized after this period due belief in sorcery. The traces of assigning sorcery to the Satan can be found in Einolgozat speeches. However, he considers this issue from different perspective as a result of mystical contemplation of the story of Adam and Eve. It means that the relationship between Adam and prohibited fruit was rooted in goodness and the Satan brought hardship and defects (Hamadani, 2008:313). <br />Satanism is considered as originated from Kabbalah that is a combination of non-Jewish groups’ beliefs and ideas, but it distances from the Jewish mysticism. Tendency toward sorcery and mixing with non-Jewish mysticism caused Kabbalah to lose its spiritual aspect and move to materiality and superstitions realm gradually. Kabbalah moved the medieval man toward Satanism for gradual combining with forbidden heresy. <br />The contemporary Satanism mostly denies existence of the Satan as the agent of misleading and loses this place as the human satanic aspect. In Einolgozat opinion, where he defeats the Satan, there is a distinction between the human being and the Satan and the latter gains real entity in this regard (Hamadani, 2008). Although, his defense of the Satan is similar to the Satanism ideals somehow, but it is not meant defeating the ideas and beliefs that lead to Satanism; since the place of the God as the only Lord and creator of the universe is still highlighted; the Sufis who defeat the Satan consider him as unique. In Satanists opinions, the Satan, as the root of any evil conduct, does not deny the God unity; the ancient Satanists considered the God as the only creator of goodness and they did not accept his intervention in evil conducts. In contemporary Satanists opinion, the Satan succeeds the God. Therefore, Einolgozat introduces the Satan as in charge of conducting the divine orders emphasizing the supreme legitimacy of the God and they do not accept servitude of the Satan (Hamadani, 2008, v.3:322). <br />In conclusion, it can be concluded that a)The opinions of Einolgozat such as considering wrongdoing as the will of God, sanctification of the Satan, believing in his beneficence in inviting Adam toward the forbidden tree and etc. are influenced by Jewish ideas. b) Defeating the Satan approximates Einolgozat opinions to the Gnostic beliefs. c) Considering the outstanding place for the Satan by Einolgozat is due to his closeness and loving of the God in the divine court, which it is not being in contrary to the God. The valuation of the Satan among the Satanists is the consequence of proud and disobedience before the God. d) There is a duality on the issue of the Satan in Einolgozat works; first the accursed Satan appears and then he becomes the loser lover; since Einolgozat speaks in normal condition, so the Satan is normal for him, when he is placed in paradoxical condition, the Satan is appeared differently and exalted. e) In his viewpoint, Satanism is blamed since divinity only belongs to the God and the Satan is His creature and he is under His will and the Satan only overcomes on the misled people. https://coth.ui.ac.ir/article_22461_e1f968f1c3ad8d994764e4794f2c4272.pdf

University of Isfahan Comparative Theology 2008-9651 8 18 2018 02 20 The Position of Human in the System of Creation in the Point of View of Philo of Alexandria and Mulla Sadra The Position of Human in the System of Creation in the Point of View of Philo of Alexandria and Mulla Sadra 85 96 22556 10.22108/coth.2017.79944 FA Zeynab Foroozfar Ph.D. Student of Religion Studies, University of Religions and Denomination, Qom, Iran Ghorban Elmi Associate Professor, Department of Religions and Mysticism, University of Tehran, Tehran, Iran Journal Article 2013 05 29 Philo of Alexandria was the philosopher, theologian and Great Jewish mystic in the first century. He has had great influence on afterwards philosophers, especially Muslim ones; Because he was the first philosopher who integrated philosophy and religion, he could be considered as the founder of religious philosophy. In the present investigation, Philo's viewpoint of The position of Human in the system of creation and the relationship between God and Human are stated. Mullasadra's viewpoints of the same subjects are reviewed as well, because there are resemblances in their methods and beliefs; although they belong to different times and religions. The philosophical theories of Philo and Mullasadra are formed by Reason, Revelation and Gnosticism. <br />They believed that human is a God-like being and the most important part of human being is the reason. The likeness of man to God is due to his spiritual aspect, Philo believed. They considered  humans as the Small world, as the universe is a great man. <br />Both thinkers point out in their works that man has been created in the form of God. They see this idea as belonging to their religious sources. Philo narrates it from the Bible, and Mulla Sadra also quotes it from the Prophet of Islam (pbuh). But their views are a bit different. Mulla Sadra uses this statement about the perfect man, but Philo generally uses it for man. <br /> They considered human being as the God's successor on the earth, And this is the most important issue that explains the relationship between God and man. Philo believed that God has blown from himself into the soul of man, so the human soul can meet God. Mulla Sadra also believed that human is the manifestation of all traits and divine names; this comprehensiveness of man is through the divine spirit blown up in him. <br />They also refered to the role of human truth as a mediator in creation; Mulla Sadra in this regard presents the truth of Muhammadi (PBUH) as the first creature and exported, and Philo attempts to clarify the problem of mediation by means of the concept of Logos. <br />Mulla Sadra speaks of a dignity titled "Ghorb-e- Faraez" and showed the status that God Manifests in his servant; In this case, the acts of God are attributed to the servant. He also mentioned the status in which the creation appears in the mirror of the God and the God hid to him, and he calls this position "Gorb-e-Navafel". At this level, man can capture the universe and beings with the help of his own efforts and to the extent of his closeness to the Lord, and able to conquer the universe. In this level, human conditions are interpreted as divine vicegerant. <br />Similar to this approach, though not with the depths of Mulla Sadra's discussions, Philo talked about the unity of the truth of man and God; So man become capable of conquering time and place. <br />Another common characteristic of Philo and Mulla Sadra is the mysterious look at the human being and that there is possibility for human to achive divinity. <br />Therefore, it can be said that both thinkers express the dimensions that illustrate the relationship between God and man in the arch of descent, and the dimensions that explain this issue in the ascending arc. They pay attention to the fact that after entering the world, humans must constantly try to be like God, and on this path, should ask the perfect man to guide him. Of course, in all these issues, their expressions may be different, but what's important is that their viewpoints are enough the same. Finally, it can be said that, with 17 centuries distance, the ideas of Philo of Alexandria can be seen in the works of Mulla Sadra. Philo of Alexandria was the philosopher, theologian and Great Jewish mystic in the first century. He has had great influence on afterwards philosophers, especially Muslim ones; Because he was the first philosopher who integrated philosophy and religion, he could be considered as the founder of religious philosophy. In the present investigation, Philo's viewpoint of The position of Human in the system of creation and the relationship between God and Human are stated. Mullasadra's viewpoints of the same subjects are reviewed as well, because there are resemblances in their methods and beliefs; although they belong to different times and religions. The philosophical theories of Philo and Mullasadra are formed by Reason, Revelation and Gnosticism. <br />They believed that human is a God-like being and the most important part of human being is the reason. The likeness of man to God is due to his spiritual aspect, Philo believed. They considered  humans as the Small world, as the universe is a great man. <br />Both thinkers point out in their works that man has been created in the form of God. They see this idea as belonging to their religious sources. Philo narrates it from the Bible, and Mulla Sadra also quotes it from the Prophet of Islam (pbuh). But their views are a bit different. Mulla Sadra uses this statement about the perfect man, but Philo generally uses it for man. <br /> They considered human being as the God's successor on the earth, And this is the most important issue that explains the relationship between God and man. Philo believed that God has blown from himself into the soul of man, so the human soul can meet God. Mulla Sadra also believed that human is the manifestation of all traits and divine names; this comprehensiveness of man is through the divine spirit blown up in him. <br />They also refered to the role of human truth as a mediator in creation; Mulla Sadra in this regard presents the truth of Muhammadi (PBUH) as the first creature and exported, and Philo attempts to clarify the problem of mediation by means of the concept of Logos. <br />Mulla Sadra speaks of a dignity titled "Ghorb-e- Faraez" and showed the status that God Manifests in his servant; In this case, the acts of God are attributed to the servant. He also mentioned the status in which the creation appears in the mirror of the God and the God hid to him, and he calls this position "Gorb-e-Navafel". At this level, man can capture the universe and beings with the help of his own efforts and to the extent of his closeness to the Lord, and able to conquer the universe. In this level, human conditions are interpreted as divine vicegerant. <br />Similar to this approach, though not with the depths of Mulla Sadra's discussions, Philo talked about the unity of the truth of man and God; So man become capable of conquering time and place. <br />Another common characteristic of Philo and Mulla Sadra is the mysterious look at the human being and that there is possibility for human to achive divinity. <br />Therefore, it can be said that both thinkers express the dimensions that illustrate the relationship between God and man in the arch of descent, and the dimensions that explain this issue in the ascending arc. They pay attention to the fact that after entering the world, humans must constantly try to be like God, and on this path, should ask the perfect man to guide him. Of course, in all these issues, their expressions may be different, but what's important is that their viewpoints are enough the same. Finally, it can be said that, with 17 centuries distance, the ideas of Philo of Alexandria can be seen in the works of Mulla Sadra. https://coth.ui.ac.ir/article_22556_0d662ca9961b0aed4949876e5f4148e3.pdf

University of Isfahan Comparative Theology 2008-9651 8 18 2018 02 20 Analyzing the wonders and supernatural things in the view of Ibn-e-Sina and Qushayri Analyzing the wonders and supernatural things in the view of Ibn-e-Sina and Qushayri 97 108 22557 10.22108/coth.2017.102697.1038 FA Mahmood Baharvand Ph.D. Student of Theology, Islamic Philosophy and Discourse Islamic Azad University, Isfahan (Khorasgan), Iran. Sayyed Hossain Vaezi Associate Professor, Department of Theology, Discourse Islamic Azad University, Isfahan (Khorasgan), Iran 0000-0002-1231-8732 Journal Article 2017 02 25 <strong>Abstract</strong> <br />From the perspective of Islamic mysticism, a spiritual seeker who has reached the advanced degrees of mysticism is capable of doing extraordinary deeds by the permission of God. These deeds are interpreted as "wonders"; although, scholars of natural sciences have considered such things impossible or against nature. In his book "Isharat va Tanbihat", Ibn-e-Sina has tried to prove these deeds through rational and philosophical view. Relying on his medical and philosophical information, Ibn-e-Sina believed in the interplay of body and soul on each other and in this way he has likened the saints' wonders and the mystics' unordinary deeds to the ordinary affairs and he has proved them. He believed that the mystics have a spiritual knowledge with which they reach the Truth and discover the realities. In mysticism, this is called "wonder". <br />  <br /><strong>Unusual deeds of some people in Ibn-e-Sina's view:</strong> <br />abstaining from food for a long time, reporting on the unseen, interfering in nature <br />                                                                                                     <br /><strong>Abstaining from food for a long time:</strong> <br />Ibn-e-Sina has considered abstention from eating for a long time as a possible deed because of some reasons such as illness or some mystical states. Remember that when the natural powers within us abstain from digesting good quality materials and start digesting low quality materials, then the high quality materials are used less and they need not to be replaced. In such a case, the person can survive without food for such a long time that is impossible for a human to survive in ordinary states even for the one tenth of that duration without food. The same state is possible in mystical states. He says: In other than particular mystical state, the person cannot tolerate hunger even for one tenth of that time duration. The human can also tolerate hunger in febrile illnesses or in time of fear for a long time. For instance, there are materials which should be disposed in time of sickness and the body does not accept food unless these materials are disposed. Also, the mystic cannot digest food because of intuition and presence as the situation that happens for the lovers; happiness and joy can also prevent food digestion. <br />Ibn-e-Sina refers to the interaction between body and soul as he states: The mystic pays attention to the sacred world with their entire entity and as a result their physical powers follow their soul and refrain from some physical acts such as eating, digestion, passion and so on. As a patient does not need to digest too much food, the mystic is the same with the difference that firstly: there is no fever to cause the loss of body moisture. Secondly: there is no illness in the body of mystic. Thirdly: the mystic has physical inactivity which reduces their need to food. Therefore, the mystic can refrain from food for quite a long time and they are the best in doing this. <br />  <br /><strong>Reporting on the unseen:</strong> <br />The reason is that the man can achieve the unseen and inform others. Ibn-e-Sina says: If you hear that the mystic reports on the unseen and the good news or warning turns up to be true, then believing them should not be difficult for you because it has certain causes in the laws of nature. <br />For proving this issue, Ibn-e-Sina first deals with the issue of sleep and he says: people are aware of the unseen while they are asleep, so otherwise their knowledge of the unseen is not improbable. Experience and argumentative analogy is the evidence of knowing the invisible because the information appears from two ways: first hearing from others; and second from the person's self knowledge. These two ways are possible in the mentioned issue because we have heard from others that they have experienced the unseen in sleep and we ourselves have repeatedly experienced foreseeing dreams, unless the person's imagination power has slept. He has also stated: Firstly, the image of details has been generally designed in the world of intellect before they really occur. Secondly, the human soul can depict in itself whatever is designed in the world of intellect under two conditions: one is the talent and the other is removal of obstacle. <br />According to the conflict between carnal powers, Ibn-e-Sina believed that one of the conditions of having access to the unseen is the cancellation of the external senses and focusing on inner senses. In other words, the soul must take the facts to depict them in the imagination. In such a case, thoughts must be put aside to calm down the soul in order to be able to perceive facts of intellectual worlds; such a state happens at the time of withdrawal from occupations whether in the time of awakening or sleeping. So when the human tangible occupations decrease and they can be released from imagination, they can achieve occult knowledge. True dreams are the evidence of this issue. Therefore, the prophets and saints' knowledge of the unseen is the result of that. <br />According to Ibn-e-Sina, when human tangible occupations reduce then the soul finds the opportunity to be connected to the sacred world through dreams or sickness; because imagination frails due to two things: one due to disease and the other through shrinking of its instrument. Therefore, when imagination weakens, the soul is freed and easily soars toward the sacred realm. He believes that imagination of the unseen reports appears in different forms: sometimes it happens in the form of imaginary illumination such as what is revealed to the prophets and sometimes it is the result of useless hallucination or perverted fantasies in patients. So in this regard, divine saints are more meritorious than patients. According to Ibn-e-Sina, reporting from the invisible world and proving it verbally is not possible. He believes that the existence of these reasons can be proved only through intellect and insight. <br /><strong> </strong> <br /><strong>Interfering in nature:</strong> <br />Regarding the supernatural things, Ibn-e-Sina believes: If it is said that the mystic has done a wonder for instance their prayers or imprecations have been answered or they have repelled cholera or a wild animal has become tame in front of them or a bird has become familiar with them and it has not escaped, you should not immediately deny such things, because these affairs have causes in the nature that you may find.  Also, he believes that answering the prayers is not against nature but its cause is the human powerful soul that can interfere in other affairs; and intellect, religion and the logic of revelation and mysticism are compatible in proving its effects. <br />Ibn-e-Sina believes that supernatural things have natural causes and it is possible to interfere in the objects by the creative power of the human soul; because, firstly, the rational soul is self-existent and deals only with physical issues. Secondly, some sensual moods such as joy and sorrow are effective in the body and stimulate it. One might criticize that the rational soul cannot give to others whatever it lacks. In response, it should be said that each heater should not be hot itself or each cooler should not be cold itself. So it is not unlikely that some souls have the power to affect other objects. <br />Ibn-e-Sina believes that the extraordinary acts of the souls are the result of austerity, worship and uprightness. For distinguishing between the miracles of the prophets, wonders of the saints and the magic of the magicians, he has stated: What happens for powerful souls sometimes persuade the human to goodness and purification and it is called the miracle of the prophets or wonder of the saints; and sometimes what happens for strong souls impels the human to evil and wickedness that is called magic. <strong>Abstract</strong> <br />From the perspective of Islamic mysticism, a spiritual seeker who has reached the advanced degrees of mysticism is capable of doing extraordinary deeds by the permission of God. These deeds are interpreted as "wonders"; although, scholars of natural sciences have considered such things impossible or against nature. In his book "Isharat va Tanbihat", Ibn-e-Sina has tried to prove these deeds through rational and philosophical view. Relying on his medical and philosophical information, Ibn-e-Sina believed in the interplay of body and soul on each other and in this way he has likened the saints' wonders and the mystics' unordinary deeds to the ordinary affairs and he has proved them. He believed that the mystics have a spiritual knowledge with which they reach the Truth and discover the realities. In mysticism, this is called "wonder". <br />  <br /><strong>Unusual deeds of some people in Ibn-e-Sina's view:</strong> <br />abstaining from food for a long time, reporting on the unseen, interfering in nature <br />                                                                                                     <br /><strong>Abstaining from food for a long time:</strong> <br />Ibn-e-Sina has considered abstention from eating for a long time as a possible deed because of some reasons such as illness or some mystical states. Remember that when the natural powers within us abstain from digesting good quality materials and start digesting low quality materials, then the high quality materials are used less and they need not to be replaced. In such a case, the person can survive without food for such a long time that is impossible for a human to survive in ordinary states even for the one tenth of that duration without food. The same state is possible in mystical states. He says: In other than particular mystical state, the person cannot tolerate hunger even for one tenth of that time duration. The human can also tolerate hunger in febrile illnesses or in time of fear for a long time. For instance, there are materials which should be disposed in time of sickness and the body does not accept food unless these materials are disposed. Also, the mystic cannot digest food because of intuition and presence as the situation that happens for the lovers; happiness and joy can also prevent food digestion. <br />Ibn-e-Sina refers to the interaction between body and soul as he states: The mystic pays attention to the sacred world with their entire entity and as a result their physical powers follow their soul and refrain from some physical acts such as eating, digestion, passion and so on. As a patient does not need to digest too much food, the mystic is the same with the difference that firstly: there is no fever to cause the loss of body moisture. Secondly: there is no illness in the body of mystic. Thirdly: the mystic has physical inactivity which reduces their need to food. Therefore, the mystic can refrain from food for quite a long time and they are the best in doing this. <br />  <br /><strong>Reporting on the unseen:</strong> <br />The reason is that the man can achieve the unseen and inform others. Ibn-e-Sina says: If you hear that the mystic reports on the unseen and the good news or warning turns up to be true, then believing them should not be difficult for you because it has certain causes in the laws of nature. <br />For proving this issue, Ibn-e-Sina first deals with the issue of sleep and he says: people are aware of the unseen while they are asleep, so otherwise their knowledge of the unseen is not improbable. Experience and argumentative analogy is the evidence of knowing the invisible because the information appears from two ways: first hearing from others; and second from the person's self knowledge. These two ways are possible in the mentioned issue because we have heard from others that they have experienced the unseen in sleep and we ourselves have repeatedly experienced foreseeing dreams, unless the person's imagination power has slept. He has also stated: Firstly, the image of details has been generally designed in the world of intellect before they really occur. Secondly, the human soul can depict in itself whatever is designed in the world of intellect under two conditions: one is the talent and the other is removal of obstacle. <br />According to the conflict between carnal powers, Ibn-e-Sina believed that one of the conditions of having access to the unseen is the cancellation of the external senses and focusing on inner senses. In other words, the soul must take the facts to depict them in the imagination. In such a case, thoughts must be put aside to calm down the soul in order to be able to perceive facts of intellectual worlds; such a state happens at the time of withdrawal from occupations whether in the time of awakening or sleeping. So when the human tangible occupations decrease and they can be released from imagination, they can achieve occult knowledge. True dreams are the evidence of this issue. Therefore, the prophets and saints' knowledge of the unseen is the result of that. <br />According to Ibn-e-Sina, when human tangible occupations reduce then the soul finds the opportunity to be connected to the sacred world through dreams or sickness; because imagination frails due to two things: one due to disease and the other through shrinking of its instrument. Therefore, when imagination weakens, the soul is freed and easily soars toward the sacred realm. He believes that imagination of the unseen reports appears in different forms: sometimes it happens in the form of imaginary illumination such as what is revealed to the prophets and sometimes it is the result of useless hallucination or perverted fantasies in patients. So in this regard, divine saints are more meritorious than patients. According to Ibn-e-Sina, reporting from the invisible world and proving it verbally is not possible. He believes that the existence of these reasons can be proved only through intellect and insight. <br /><strong> </strong> <br /><strong>Interfering in nature:</strong> <br />Regarding the supernatural things, Ibn-e-Sina believes: If it is said that the mystic has done a wonder for instance their prayers or imprecations have been answered or they have repelled cholera or a wild animal has become tame in front of them or a bird has become familiar with them and it has not escaped, you should not immediately deny such things, because these affairs have causes in the nature that you may find.  Also, he believes that answering the prayers is not against nature but its cause is the human powerful soul that can interfere in other affairs; and intellect, religion and the logic of revelation and mysticism are compatible in proving its effects. <br />Ibn-e-Sina believes that supernatural things have natural causes and it is possible to interfere in the objects by the creative power of the human soul; because, firstly, the rational soul is self-existent and deals only with physical issues. Secondly, some sensual moods such as joy and sorrow are effective in the body and stimulate it. One might criticize that the rational soul cannot give to others whatever it lacks. In response, it should be said that each heater should not be hot itself or each cooler should not be cold itself. So it is not unlikely that some souls have the power to affect other objects. <br />Ibn-e-Sina believes that the extraordinary acts of the souls are the result of austerity, worship and uprightness. For distinguishing between the miracles of the prophets, wonders of the saints and the magic of the magicians, he has stated: What happens for powerful souls sometimes persuade the human to goodness and purification and it is called the miracle of the prophets or wonder of the saints; and sometimes what happens for strong souls impels the human to evil and wickedness that is called magic. https://coth.ui.ac.ir/article_22557_d574a3c201bf50d773cb869aecb4856f.pdf

University of Isfahan Comparative Theology 2008-9651 8 18 2018 02 20 Hermeneutics in the View of Abd al-Razzaq Lahiji Hermeneutics in the View of Abd al-Razzaq Lahiji 109 122 22643 10.22108/coth.2018.105366.1084 FA Nafiseh Ahle Sarmadi Assistant Professor, Department of Islamic Philosophy and Theology, University of Isfahan, Isfahan, Iran Sayed Mahdi Emamijomeh Associate Professor, Department of Islamic Philosophy and Theology, University of Isfahan, Isfahan, Iran Journal Article 2017 07 15 <strong>Abstract</strong> <br />Hermeneutic is a major keyword in philosophical school of Isfahan and Abd al-Razzaq Lahiji is a prominent figure in this school. Hermeneutics for this theologian is beyond a method of confronting revealed scriptures. According to his works, Lahiji’s view toward his hermeneutics could be categorized in three groups for investigation: <br /> <br />Intellectual hermeneutics <br />Intuitive-intellectual hermeneutics <br />Intuitive hermeneutics <br /> <br />For Lahiji, mere intuitive hermeneutics in void and an intuition without intellectualism is unable to reach its goals. However, the other two approaches are valid and could be of help. In intellectual hermeneutics, there are two issues or bounds: one is the revealed scripture which is the divine legislation and the other is the external existence as his existential discourse. They have in fact been considered a text in Lahiji’s view. Thus, intellectual hermeneutics is of two distinct aspects in Lahiji’s verbal approach. <br />However, intuitive-intellectual hermeneutics is based on an existential and sensual spiritual experience from surface to the esoteric and reaching a transcendental stage of truth. This experience could occur in the face of either revealed scripture or the existents. Nonetheless, for Lahiji, this sensual journey could not reach anywhere without intellectual conduct. In his perspective ontology is the fundament of theoretical aspects of hermeneutics. In ontology, Lahiji was influenced by his master. The ontological journey a philosopher has to go through to reach the truth is both hermeneutics and is an introduction to another hermeneutics. in other words, ontology becomes a hermeneutic way to comprehend the meaning of the text. In fact, there will be hermeneutics in hermeneutics and therefore the ontological journey will be as a hermeneutic method for those facing religious knowledge.  <br />Lahiji discusses the basics required for intuitive-intellectual hermeneutics and mentions self-mortification and mental self-discipline (contemplation). He believes discursive reason, balance reason and intuitive reason are different roles intellect takes in this type of hermeneutics.  In his theology books, Lahiji attempts to equip theology with ontology and various approaches from hermeneutics in order to open novel dimensions in theology which has unfortunately not been attended as it deserved. However, it should be noted that these novel arenas could be considered as steps toward positive evolution in theology. <br />The battle against religious formalism has to be considered the sociocultural mission this mystic theologian aimed to accomplish. This struggle came from his theoretical approach toward hermeneutics. Considering the prevalence of negative Sufism in Lahiji’s time, he put his utmost attempt to analyze and clarify the true meaning of mysticism and prevent vulgar Sufism. <strong>Abstract</strong> <br />Hermeneutic is a major keyword in philosophical school of Isfahan and Abd al-Razzaq Lahiji is a prominent figure in this school. Hermeneutics for this theologian is beyond a method of confronting revealed scriptures. According to his works, Lahiji’s view toward his hermeneutics could be categorized in three groups for investigation: <br /> <br />Intellectual hermeneutics <br />Intuitive-intellectual hermeneutics <br />Intuitive hermeneutics <br /> <br />For Lahiji, mere intuitive hermeneutics in void and an intuition without intellectualism is unable to reach its goals. However, the other two approaches are valid and could be of help. In intellectual hermeneutics, there are two issues or bounds: one is the revealed scripture which is the divine legislation and the other is the external existence as his existential discourse. They have in fact been considered a text in Lahiji’s view. Thus, intellectual hermeneutics is of two distinct aspects in Lahiji’s verbal approach. <br />However, intuitive-intellectual hermeneutics is based on an existential and sensual spiritual experience from surface to the esoteric and reaching a transcendental stage of truth. This experience could occur in the face of either revealed scripture or the existents. Nonetheless, for Lahiji, this sensual journey could not reach anywhere without intellectual conduct. In his perspective ontology is the fundament of theoretical aspects of hermeneutics. In ontology, Lahiji was influenced by his master. The ontological journey a philosopher has to go through to reach the truth is both hermeneutics and is an introduction to another hermeneutics. in other words, ontology becomes a hermeneutic way to comprehend the meaning of the text. In fact, there will be hermeneutics in hermeneutics and therefore the ontological journey will be as a hermeneutic method for those facing religious knowledge.  <br />Lahiji discusses the basics required for intuitive-intellectual hermeneutics and mentions self-mortification and mental self-discipline (contemplation). He believes discursive reason, balance reason and intuitive reason are different roles intellect takes in this type of hermeneutics.  In his theology books, Lahiji attempts to equip theology with ontology and various approaches from hermeneutics in order to open novel dimensions in theology which has unfortunately not been attended as it deserved. However, it should be noted that these novel arenas could be considered as steps toward positive evolution in theology. <br />The battle against religious formalism has to be considered the sociocultural mission this mystic theologian aimed to accomplish. This struggle came from his theoretical approach toward hermeneutics. Considering the prevalence of negative Sufism in Lahiji’s time, he put his utmost attempt to analyze and clarify the true meaning of mysticism and prevent vulgar Sufism. https://coth.ui.ac.ir/article_22643_0cf8713ef8e4c92625d8dd00d2d4b289.pdf

University of Isfahan Comparative Theology 2008-9651 8 18 2018 02 20 The Comparative Study of Barsom) branch (in Religious Monuments of Zoroastrianism and Ancient Motifs of Iran The Comparative Study of Barsom) branch (in Religious Monuments of Zoroastrianism and Ancient Motifs of Iran 123 134 22669 10.22108/coth.2018.102251.1035 FA Ali Asghar Mirzaei Assistant Professor, Department of History, Arak University, Arak, Iran Mohammad Mirzaei Rrashnoo M.A. Graduate of Archaeology, University of Sistan & Baluchestan, Zahedan, Iran Journal Article 2017 02 04 <strong>Abstract</strong> <br />Religious symbols and elements are integral and sacred part of one religion that sometimes play central role in religious ceremonies and while they are symbols of worshiped God, they are a link between other symbols, too. Barsom  is among sacred religious symbols and elements that has a strong presence in both religious and historical texts and ancient motifs and this subject help us while we study the texts and motifs comparatively, we can deal with this question what  evolution ,this Barsom  has experienced in history of ancient Iran. According to Zoroastrian texts, Barsom was cluster or branches of sacred plant or tree of houm or pomegranate which was being used by Zoroastrian person in religious ceremony and in order to praise and worship the Creator and gods and for endowments that allow human and animal life. Barsom was representative of presence of God's elements of plants and peremptory God in religious ceremonies and a means of holding religious worship celebration for creation of plant. Zoroastrians considered the sacred and divine value and history for Barsom and by creating a relationship between gods, kings and heroes in ancient times, they added value to the ceremonies and redoubled adherents and religious people's faith to ritual symbols. Also, ancient motifs confirm the evidence of Zoroastrian texts based on Barsom usage in religious ceremonies. Ancient objects and motifs such as bronzes of Lorestan to lithography of Sassanid era, that  belong to religious places, emphasizes on religious importance of this sacred element in  Iranian religions. Existence of Barsom in religious and holy places such as temples (Sorkh dam and Jeihoon), catacomb and in kings' coronation ceremony also reflects the religious and political aspect of Barsom. <br />The existing branch of plant in bronzes of Lorestan which possibly belong to  Fe-II and Fe-III, it seemed to be the first signs of Barsom in history of Iran which first were appeared as a branch of date palm or pomegranate tree but later the  role of Barsom has been more important  in Davud's shop catacomb that probably belongs to Mede period, and in next changes until the end of Sasanian periods, increased to several branches of plants or trees. In Jeihoon treasure that probably belongs to Achaemenid period, the role of this branch or plant on votive plaques that the clergyman wear, reflects the another evolution of this sacred religious symbol. Also, obtained firebox of Cappadocia who was a member of Achaemenid empire at that time, has the magi material role in four sides of itself that  is on hand of prayer and praise. This tradition was continued in Seleuci and Parthian periods , in Fars that  partakes governed and in stone motif near Perspolis that a clergyman was seen with camouflage and Barson. In great statues of Antiochus III, Apollo or Mehr, Zeus in Nimrudagh, Izadmehr was seen holding a Barsom and this is representing of new evaluation that this sacred plant which in the past was used in Mogan's hand and in prayer ceremony, in this works, was seen in great Izad's hand and in coronation petroglyph  of Ardeshir II in Tagh bostan, he  is holding a Barsom in his hand ,too. Petroglyph  of Ardeshir Babakan in Naghshe Rostam shows the scene that Ahouramazda bestowed kingdom, authority and  king's spirituality position to the founder of Sassanid kingdom in the form of ring symbol and Barsom. <br />So, in adaptive approach, we can describe  the discrepancies and subscriptions of Barsom usage in this way that Barsom in  its evolution of Lorestan bronzes to Petroglyph  of Ardeshir Babakan and Tagh bostan, was used to perform ceremonies and spiritual rites in religious ceremony and this  sacred branch apparently in the first usage was in the authority of religious people who used them as a plant symbol of creation in  their prayer and praise ceremonies. This issue was continued even after that religious ceremonies were affected by Zoroastrian beliefs and Zoroastrian religious people. But in the last step of its evolution, it was affected by religious politics of Sasanian kingdom and its royal ideology and converted to symbol of political and religious / spiritual power of kings. In another words, the sacred branch from religious and ritual ceremony was converted to political and religious symbol of a powerful king. It seems that the kings and Zoroastrian religious people  with representation of Barsom in hands of goddesses such as Ahoramazda and Mehr and bestowing it to Kings in  enthronement ceremonies that were represented bestowing political and religious power from Godessto kings, actually considered Barsom as a symbol of their legal power and linked religion to politics. <strong>Abstract</strong> <br />Religious symbols and elements are integral and sacred part of one religion that sometimes play central role in religious ceremonies and while they are symbols of worshiped God, they are a link between other symbols, too. Barsom  is among sacred religious symbols and elements that has a strong presence in both religious and historical texts and ancient motifs and this subject help us while we study the texts and motifs comparatively, we can deal with this question what  evolution ,this Barsom  has experienced in history of ancient Iran. According to Zoroastrian texts, Barsom was cluster or branches of sacred plant or tree of houm or pomegranate which was being used by Zoroastrian person in religious ceremony and in order to praise and worship the Creator and gods and for endowments that allow human and animal life. Barsom was representative of presence of God's elements of plants and peremptory God in religious ceremonies and a means of holding religious worship celebration for creation of plant. Zoroastrians considered the sacred and divine value and history for Barsom and by creating a relationship between gods, kings and heroes in ancient times, they added value to the ceremonies and redoubled adherents and religious people's faith to ritual symbols. Also, ancient motifs confirm the evidence of Zoroastrian texts based on Barsom usage in religious ceremonies. Ancient objects and motifs such as bronzes of Lorestan to lithography of Sassanid era, that  belong to religious places, emphasizes on religious importance of this sacred element in  Iranian religions. Existence of Barsom in religious and holy places such as temples (Sorkh dam and Jeihoon), catacomb and in kings' coronation ceremony also reflects the religious and political aspect of Barsom. <br />The existing branch of plant in bronzes of Lorestan which possibly belong to  Fe-II and Fe-III, it seemed to be the first signs of Barsom in history of Iran which first were appeared as a branch of date palm or pomegranate tree but later the  role of Barsom has been more important  in Davud's shop catacomb that probably belongs to Mede period, and in next changes until the end of Sasanian periods, increased to several branches of plants or trees. In Jeihoon treasure that probably belongs to Achaemenid period, the role of this branch or plant on votive plaques that the clergyman wear, reflects the another evolution of this sacred religious symbol. Also, obtained firebox of Cappadocia who was a member of Achaemenid empire at that time, has the magi material role in four sides of itself that  is on hand of prayer and praise. This tradition was continued in Seleuci and Parthian periods , in Fars that  partakes governed and in stone motif near Perspolis that a clergyman was seen with camouflage and Barson. In great statues of Antiochus III, Apollo or Mehr, Zeus in Nimrudagh, Izadmehr was seen holding a Barsom and this is representing of new evaluation that this sacred plant which in the past was used in Mogan's hand and in prayer ceremony, in this works, was seen in great Izad's hand and in coronation petroglyph  of Ardeshir II in Tagh bostan, he  is holding a Barsom in his hand ,too. Petroglyph  of Ardeshir Babakan in Naghshe Rostam shows the scene that Ahouramazda bestowed kingdom, authority and  king's spirituality position to the founder of Sassanid kingdom in the form of ring symbol and Barsom. <br />So, in adaptive approach, we can describe  the discrepancies and subscriptions of Barsom usage in this way that Barsom in  its evolution of Lorestan bronzes to Petroglyph  of Ardeshir Babakan and Tagh bostan, was used to perform ceremonies and spiritual rites in religious ceremony and this  sacred branch apparently in the first usage was in the authority of religious people who used them as a plant symbol of creation in  their prayer and praise ceremonies. This issue was continued even after that religious ceremonies were affected by Zoroastrian beliefs and Zoroastrian religious people. But in the last step of its evolution, it was affected by religious politics of Sasanian kingdom and its royal ideology and converted to symbol of political and religious / spiritual power of kings. In another words, the sacred branch from religious and ritual ceremony was converted to political and religious symbol of a powerful king. It seems that the kings and Zoroastrian religious people  with representation of Barsom in hands of goddesses such as Ahoramazda and Mehr and bestowing it to Kings in  enthronement ceremonies that were represented bestowing political and religious power from Godessto kings, actually considered Barsom as a symbol of their legal power and linked religion to politics. https://coth.ui.ac.ir/article_22669_2c26c6873ce7b532d140f80f68ee4b93.pdf

University of Isfahan Comparative Theology 2008-9651 8 18 2018 02 20 Comparison and Analysis of the Hermeneutic Methodology of the Holy Quran, Allameh Tabatabai and Dr. Nasr Hamed Abu Zayed Comparison and Analysis of the Hermeneutic Methodology of the Holy Quran, Allameh Tabatabai and Dr. Nasr Hamed Abu Zayed 135 150 22752 10.22108/coth.2018.102242.1034 FA Soghra Khairjoy Ph.D. Student of Religious Studies, University of Religions and Denominations, Qom, Iran Mohammad Mahdi Alimardi Assistant Professors of non-Abrahimic Realigions, University of Religions and Denominations, Qom, Iran Journal Article 2017 02 03 <strong>Abstract</strong> <br /> New approach in dealing with the text caused a great change in understanding and interpretation of all sacred texts. These approaches have encompassed the Islam that is Text-based and these led appearances of new point of views in interpretation of the Quran. One of the theses viewpoints is the literary study of the Qur'an that it has found wide swings with the alteration of the theory and literary criticism. This type of study ignore the revelation in terms of believers, that means being divine  that result of this is moving away from understanding the religion faithfully and being its understanding literary. The Current research with descriptive, analytic and critical approach compares the method of understanding the Qur'an from the view of Allameh Tabataba'i and Nasr Hamid Abu Zayd To find and reveal similarities between the views of these two thinkers and differences Because these two thinkers have been in opposition with each other and comparing their views would be helpful for seekers to discover the truth. Results of this study indicate that intellectual principles of these two thinkers, on the principles of understanding the Qur'an is very distant and different from each other. Of course the root of these profound differences is in insight and attitude about both the man and the world and creation of them. The foundation of Nasr Hamid Abu Zayd project is modernization of religious thought through the interpretation. His method of understanding was based on facts beyond the revelation. He tends to focus more on historical understanding through positivist methods. he knows the meaning same with the interpreter and he deny possibility of different interpretations arbitration. also tries to makes interpretation of the Quran common. According to Abu-Zeid hermeneutic principles that arise from the research literary, the religion and the nature of revelation will be challenged. While Allameh Tabatabaie thinks for the correct understanding of the Quran phenomenologically. he picked the methodology of understanding the Qur'an from founder recommendations and depends understanding the Quran on the sacred of man knows. In his view, the meaning, the intention of the author and there is the possibility of arbitration between different interpretations.                                                                                                                                               <br />In terms of Allameh faith in eternal guidance of the Qur'an, with a certain conception of the world and its creator, is possible. He believes that Faith isn’t in same gender with reason and shouldn’t hope that with guidance of reason human will reach all guidance of prophets and that high degree of faith will be possible with witnesses and the witnesses only is possible by piety and reflection along with guidance prophets also. Also he believes that with pure reason understanding of many truths of the Qur'an couldn’t be achieved something that Abu Zaid is trying to reach it. <strong>Abstract</strong> <br /> New approach in dealing with the text caused a great change in understanding and interpretation of all sacred texts. These approaches have encompassed the Islam that is Text-based and these led appearances of new point of views in interpretation of the Quran. One of the theses viewpoints is the literary study of the Qur'an that it has found wide swings with the alteration of the theory and literary criticism. This type of study ignore the revelation in terms of believers, that means being divine  that result of this is moving away from understanding the religion faithfully and being its understanding literary. The Current research with descriptive, analytic and critical approach compares the method of understanding the Qur'an from the view of Allameh Tabataba'i and Nasr Hamid Abu Zayd To find and reveal similarities between the views of these two thinkers and differences Because these two thinkers have been in opposition with each other and comparing their views would be helpful for seekers to discover the truth. Results of this study indicate that intellectual principles of these two thinkers, on the principles of understanding the Qur'an is very distant and different from each other. Of course the root of these profound differences is in insight and attitude about both the man and the world and creation of them. The foundation of Nasr Hamid Abu Zayd project is modernization of religious thought through the interpretation. His method of understanding was based on facts beyond the revelation. He tends to focus more on historical understanding through positivist methods. he knows the meaning same with the interpreter and he deny possibility of different interpretations arbitration. also tries to makes interpretation of the Quran common. According to Abu-Zeid hermeneutic principles that arise from the research literary, the religion and the nature of revelation will be challenged. While Allameh Tabatabaie thinks for the correct understanding of the Quran phenomenologically. he picked the methodology of understanding the Qur'an from founder recommendations and depends understanding the Quran on the sacred of man knows. In his view, the meaning, the intention of the author and there is the possibility of arbitration between different interpretations.                                                                                                                                               <br />In terms of Allameh faith in eternal guidance of the Qur'an, with a certain conception of the world and its creator, is possible. He believes that Faith isn’t in same gender with reason and shouldn’t hope that with guidance of reason human will reach all guidance of prophets and that high degree of faith will be possible with witnesses and the witnesses only is possible by piety and reflection along with guidance prophets also. Also he believes that with pure reason understanding of many truths of the Qur'an couldn’t be achieved something that Abu Zaid is trying to reach it. https://coth.ui.ac.ir/article_22752_dab881e35091ba99717d4ead5fac778c.pdf