University of Isfahan Comparative Theology 2008-9651 14 29 2023 05 22 29 29 27985 10.22108/coth.2023.27985 FA Journal Article 2023 11 06 https://coth.ui.ac.ir/article_27985_1d0144f2fe3828b2469b6cdaa41aaaf8.pdf

University of Isfahan Comparative Theology 2008-9651 14 29 2023 05 22 The Concept of Divine Intellect in Ancient Iranian Metaphysics (with Reference to Dādistān-ī Mēnōg-ī Xrad) The Concept of Divine Intellect in Ancient Iranian Metaphysics (with Reference to Dādistān-ī Mēnōg-ī Xrad) 1 14 27503 10.22108/coth.2023.134709.1740 FA Esmaeil Radpour Assistant Professor, Department of Religions and Mysticism, Iranian Institute of Philosophy, Tehran, Iran Seyyedeh Maryam Esfahani M.A. Graduate of Persian Language and Literature, Azad University, Kerman Branch, Kerman, Iran Journal Article 2022 08 30 The Concept of the Intellect (xrad) in Middle Persian literature is portrayed at various existential levels. Sometimes it is seen as an acquirable intelligence, which does not transcend the individual state; sometimes it is described as an essential and primal intellect that intuitively perceives the truths, and sometimes the highest level of the intellect is in view, i.e. Ohrmazd’s omniscient intellect. Dādistān-ī Mēnōg-ī Xrad (The Tribunal of the Divine Archetype of the Intellect), a work with a primarily metaphysical tone, emphasizes the āsn-xrad, or the inner primal intellect, and its divine archetype (mēnōg ī āsn-xrad, abridged as mēnōg ī xrad) in particular, and discusses the role of this archetypal intellect in relation to Ohrmazd, as well as to the spiritual and corporeal worlds. In the present study, we examine the concept of divine intelligence from an Islamic metaphysical perspective, explore the text to identify the divine archetype of the intellect, and establish a correlation between the concepts of Mēnōg-ī-xrad and Spǝnta-mainyu of the Gathas. Keywords: Xrad, Gōšōsrūd-Xrad, Āsn-Xrad, Ohrmazd’s Intellect, Mēnōg-ī-Xrad. Introduction The Middle Persian text Dādistān-ī Mēnōg-ī Xrad (The Tribunal of the Divine Archetype of the Intellect) is a valuable piece of Zoroastrian religious literature that likely dates back to the late Sassanid period. One of the main themes emphasized in this book, and even referred to by its title, is the concept of the intellect (xrad). Throughout the book, particularly in the introduction and chapter 56, the importance of the intellect is elaborated on in detail, including its significance in managing Gētīg (corporeal world) and taking hold of Mēnōg (spiritual world). Furthermore, there are references to the hierarchy and the highest rank of the intellect belonging to Ahura Mazdā. Since most studies conducted on this book have been devoid of a philosophical perspective, the important question of what the Mēnōg-ī Xrad (the Divine Archetype of the Intellect) ultimately represents has either been overlooked or briefly touched upon. Islamic philosophers' teachings on the levels of intelligence can be summarized as follows: there are two types of intelligence, individual and universal. The former is inclined towards worldly affairs while the latter is faced towards the spiritual aspect. Additionally, intelligence can either be passive, receptive of conceptions, or active, processing what is already received. Therefore, respectively, there are four levels of intelligence in this regard: individual passive, individual active, universal passive, and universal active. In Zoroastrian philosophical teachings following the references of the Avesta, the first two levels of intelligence are called gōšōsrūd-xrad, intelligence associated with the sound waves received by the ear and is altogether externally acquirable. On the other hand, the two latter levels are called āsn-xrad, intelligence that is innate, natural, and internally essential. Materials and Methods In conducting this study, a combination of textual analysis and comparative methodology was employed. The primary source of the essay was the Middle Persian text, Dādistān-ī Mēnōg-ī Xrad. The text was analyzed using a close reading approach to identify the various existential levels of the intellect presented in the text. Additionally, a comparative methodology was used to explore the concept of divine intelligence from an Islamic metaphysical perspective and establish a correlation between the concepts of Mēnōg-ī-xrad and Spǝnta-mainyu of the Gathas. This involved examining relevant Islamic metaphysical texts and comparing them with the concepts presented in Dādistān-ī Mēnōg-ī Xrad. Overall, the methodology used in this study aimed to provide a comprehensive understanding of the concept of the intellect in Middle Persian literature and its comparison to Islamic philosophy. Research Findings As for gōšōsrūd-xrad (the reason) the question is why the concepts of ‘ears’ and ‘listening’ is employed in this term among many sensory faculties. Here, it is the symbolical aspect of the ‘ear’ taken into consideration and not the ear itself. Vision (like senses of touch, smell, and taste) employed for intelligence, can be a symbol of a higher state of perception that sees and realizes the truths directly and immediately, or in other words, intuits them. The ear is the tool for receiving the external data, and not realizing the reality as such. This is referred to the Persian proverb that goes, "listening can never be like seeing". The higher level of intelligence, closer to the concept of ‘the eye of the heart’, realizing and intuiting the truths directly is what is called āsn-xrad (the intellect), the intelligence that is not modified by the accidental matters and does not obtain its knowledge and ideas from the external world. Its ideas are received neither by the sound waves that enter the ears, nor the form seen by the eyes, but the truths bubble like a fountain inside the soul. The āsn-xrad of the people must have a universal source. As āsn-xrad is a higher level and the origin of gōšōsrūd-xrad, Mēnōg-ī Xrad is the principal state of all āsn-xrads. Indeed, the term mēnōg-ī xrad (the divine archetype of xrad) is an abridged form of mēnōg-ī āsn-xrad (the divine archetype of āsn-xrad). Mēnōg-ī Xrad, referring to the highest level of the intellect in the Dādistān-ī Mēnōg-ī Xrad, can trace back to the Gathic term Xratu (the intellect) as equated with Spenta Mainyu (the Blessed Spirit) which is the head of the Ameša Spentas (Immortal Blessed Ones). As the Gathic Xratu is the ‘creator’ of Aša (the existential emanation), Mēnōg-ī Xrad is also frequently associated with the function of the creator in regard to the world. On the other hand, the Gathic Spenta Mainyu and Mēnōg-ī Xrad both have an important role in creation, legislation, and the afterlife. Discussion of Results and Conclusions The Dādistān-ī Mēnōg-ī Xrad is a report of the questions of Dānā (the wise) from Mēnōg-ī Xrad, and the answers of Mēnōg-ī Xrad manifested to him. At first glance, it may seem that Dānā represents the individual reason (gōšōsrūd-xrad), while Mēnōg-ī Xrad represents the Universal Intellect. However, it has been shown that the intelligence associated Mēnōg-ī Xrad is a level higher than individuality, like the ‘acquired intellect’ in Islamic philosophical teachings, which resembles the ‘first principles of existence’ and in the light of the Sun of the Mēnōg becomes an ‘active seer’. Therefore, Dānā will be a symbol of the partial microcosmic intellect (āsn-xrad), which receives its knowledge from its own Mēnōg (divine archetype) or the Universal Intellect. The Universal Intellect or Cosmic Āsn-Xrad is the same as Gathic Spenta Mainyu, which is the leader of the Ameša Spentas and the ruler of the whole universe in all its diverse levels. Spenta Mainyu is called Geuš Tašan, meaning the Maker of the Cow, insofar as it is the origin of existence. It is called Sraoša, meaning the Hearer, since he hears the message of Ahura Mazda and carries it, insofar as it is the origin of knowledge. By delving into some sections of the Gathas, it becomes clear that Xratu (the Intellect), which is equated with Spenta Mainyu, is a general name with respect to two aspects of existence-giving and knowledge-giving, just as the Mēnōg-ī Xrad is also a source of both existence and knowledge according to the Dādistān-ī Mēnōg-ī Xrad. The Concept of the Intellect (xrad) in Middle Persian literature is portrayed at various existential levels. Sometimes it is seen as an acquirable intelligence, which does not transcend the individual state; sometimes it is described as an essential and primal intellect that intuitively perceives the truths, and sometimes the highest level of the intellect is in view, i.e. Ohrmazd’s omniscient intellect. Dādistān-ī Mēnōg-ī Xrad (The Tribunal of the Divine Archetype of the Intellect), a work with a primarily metaphysical tone, emphasizes the āsn-xrad, or the inner primal intellect, and its divine archetype (mēnōg ī āsn-xrad, abridged as mēnōg ī xrad) in particular, and discusses the role of this archetypal intellect in relation to Ohrmazd, as well as to the spiritual and corporeal worlds. In the present study, we examine the concept of divine intelligence from an Islamic metaphysical perspective, explore the text to identify the divine archetype of the intellect, and establish a correlation between the concepts of Mēnōg-ī-xrad and Spǝnta-mainyu of the Gathas. Keywords: Xrad, Gōšōsrūd-Xrad, Āsn-Xrad, Ohrmazd’s Intellect, Mēnōg-ī-Xrad. Introduction The Middle Persian text Dādistān-ī Mēnōg-ī Xrad (The Tribunal of the Divine Archetype of the Intellect) is a valuable piece of Zoroastrian religious literature that likely dates back to the late Sassanid period. One of the main themes emphasized in this book, and even referred to by its title, is the concept of the intellect (xrad). Throughout the book, particularly in the introduction and chapter 56, the importance of the intellect is elaborated on in detail, including its significance in managing Gētīg (corporeal world) and taking hold of Mēnōg (spiritual world). Furthermore, there are references to the hierarchy and the highest rank of the intellect belonging to Ahura Mazdā. Since most studies conducted on this book have been devoid of a philosophical perspective, the important question of what the Mēnōg-ī Xrad (the Divine Archetype of the Intellect) ultimately represents has either been overlooked or briefly touched upon. Islamic philosophers' teachings on the levels of intelligence can be summarized as follows: there are two types of intelligence, individual and universal. The former is inclined towards worldly affairs while the latter is faced towards the spiritual aspect. Additionally, intelligence can either be passive, receptive of conceptions, or active, processing what is already received. Therefore, respectively, there are four levels of intelligence in this regard: individual passive, individual active, universal passive, and universal active. In Zoroastrian philosophical teachings following the references of the Avesta, the first two levels of intelligence are called gōšōsrūd-xrad, intelligence associated with the sound waves received by the ear and is altogether externally acquirable. On the other hand, the two latter levels are called āsn-xrad, intelligence that is innate, natural, and internally essential. Materials and Methods In conducting this study, a combination of textual analysis and comparative methodology was employed. The primary source of the essay was the Middle Persian text, Dādistān-ī Mēnōg-ī Xrad. The text was analyzed using a close reading approach to identify the various existential levels of the intellect presented in the text. Additionally, a comparative methodology was used to explore the concept of divine intelligence from an Islamic metaphysical perspective and establish a correlation between the concepts of Mēnōg-ī-xrad and Spǝnta-mainyu of the Gathas. This involved examining relevant Islamic metaphysical texts and comparing them with the concepts presented in Dādistān-ī Mēnōg-ī Xrad. Overall, the methodology used in this study aimed to provide a comprehensive understanding of the concept of the intellect in Middle Persian literature and its comparison to Islamic philosophy. Research Findings As for gōšōsrūd-xrad (the reason) the question is why the concepts of ‘ears’ and ‘listening’ is employed in this term among many sensory faculties. Here, it is the symbolical aspect of the ‘ear’ taken into consideration and not the ear itself. Vision (like senses of touch, smell, and taste) employed for intelligence, can be a symbol of a higher state of perception that sees and realizes the truths directly and immediately, or in other words, intuits them. The ear is the tool for receiving the external data, and not realizing the reality as such. This is referred to the Persian proverb that goes, "listening can never be like seeing". The higher level of intelligence, closer to the concept of ‘the eye of the heart’, realizing and intuiting the truths directly is what is called āsn-xrad (the intellect), the intelligence that is not modified by the accidental matters and does not obtain its knowledge and ideas from the external world. Its ideas are received neither by the sound waves that enter the ears, nor the form seen by the eyes, but the truths bubble like a fountain inside the soul. The āsn-xrad of the people must have a universal source. As āsn-xrad is a higher level and the origin of gōšōsrūd-xrad, Mēnōg-ī Xrad is the principal state of all āsn-xrads. Indeed, the term mēnōg-ī xrad (the divine archetype of xrad) is an abridged form of mēnōg-ī āsn-xrad (the divine archetype of āsn-xrad). Mēnōg-ī Xrad, referring to the highest level of the intellect in the Dādistān-ī Mēnōg-ī Xrad, can trace back to the Gathic term Xratu (the intellect) as equated with Spenta Mainyu (the Blessed Spirit) which is the head of the Ameša Spentas (Immortal Blessed Ones). As the Gathic Xratu is the ‘creator’ of Aša (the existential emanation), Mēnōg-ī Xrad is also frequently associated with the function of the creator in regard to the world. On the other hand, the Gathic Spenta Mainyu and Mēnōg-ī Xrad both have an important role in creation, legislation, and the afterlife. Discussion of Results and Conclusions The Dādistān-ī Mēnōg-ī Xrad is a report of the questions of Dānā (the wise) from Mēnōg-ī Xrad, and the answers of Mēnōg-ī Xrad manifested to him. At first glance, it may seem that Dānā represents the individual reason (gōšōsrūd-xrad), while Mēnōg-ī Xrad represents the Universal Intellect. However, it has been shown that the intelligence associated Mēnōg-ī Xrad is a level higher than individuality, like the ‘acquired intellect’ in Islamic philosophical teachings, which resembles the ‘first principles of existence’ and in the light of the Sun of the Mēnōg becomes an ‘active seer’. Therefore, Dānā will be a symbol of the partial microcosmic intellect (āsn-xrad), which receives its knowledge from its own Mēnōg (divine archetype) or the Universal Intellect. The Universal Intellect or Cosmic Āsn-Xrad is the same as Gathic Spenta Mainyu, which is the leader of the Ameša Spentas and the ruler of the whole universe in all its diverse levels. Spenta Mainyu is called Geuš Tašan, meaning the Maker of the Cow, insofar as it is the origin of existence. It is called Sraoša, meaning the Hearer, since he hears the message of Ahura Mazda and carries it, insofar as it is the origin of knowledge. By delving into some sections of the Gathas, it becomes clear that Xratu (the Intellect), which is equated with Spenta Mainyu, is a general name with respect to two aspects of existence-giving and knowledge-giving, just as the Mēnōg-ī Xrad is also a source of both existence and knowledge according to the Dādistān-ī Mēnōg-ī Xrad.

https://coth.ui.ac.ir/article_27503_2c2f3bc25d2bce1a3ee787d9d6b44948.pdf

University of Isfahan Comparative Theology 2008-9651 14 29 2023 05 22 Basic Elements of the Unity of Existence in Ontology and the Unity of Intuitions in Epistemology Areas from the Views of Khajeh Abdollah Ansari and Ghiasuddin Mansour Dashtaki Basic Elements of the Unity of Existence in Ontology and the Unity of Intuitions in Epistemology Areas from the Views of Khajeh Abdollah Ansari and Ghiasuddin Mansour Dashtaki 15 30 27537 10.22108/coth.2023.133837.1714 FA Mehri Mehrabi Fodani Ph. D. Student of Islamic philosophy and Theology, Isfahan (Khorasgan) Branch, Islamic Azad University, Isfahan, Iran Sayyed Hossain Vaezi Associate Professor, Department of Islamic Philosophy and Theology, Isfahan (Khorasgan) Branch, Islamic Azad University, Isfahan, Iran. 0000-0002-1231-8732 Journal Article 2022 07 04 The present study aims at comparing the unity of existence and the unity of intuitions in Khajeh Abdollah Ansari’s codes of conduct and Ghiasuddin Mansour Dashtaki’s philosophical and mystical works. The study is a qualitative basic research using the descriptive-analytical method. Khajeh’s views regarding these issues are not attainable directly from his works and can only be deduced from his words about mystical positions, but Dashtaki’s views have been expressed through deep mystical comments. Khajeh Abdollah describes the unity of existence in the position of oneness and the unity of intuitions in the position of mortality, poverty, loneliness, monotheism and similitude in the form of examples. Dashtaki, however, has a comprehensive view of these issues and has clearly explained them. He has interpreted the unity of existence as the unity of intuitions and considered the unity of intuitions as unity with truth in such a way that he also recognized many existences and considers them as the shadow of true existence (i.e. God). Of course, Dashtaki could not differentiate well between the unity of existence and the unity of intuition. These two views are different in terms of perspective, but they do not differ much in terms of fundamental concepts. Keywords: The Unity of Existence, Ontology, the Unity of Intuitions, Epistemology, Khajeh Abdollah Ansari, Ghiasuddin Mansour Dashtaki. Introduction In the current research, the unity of existence is studied from the perspective of ontology, looking at the reality of the world of existence, and then the unity of intuition from the perspective of epistemology. The unity of existence is one of the most controversial topics of mysticism and Islamic philosophy, which requires deep studies to understand. Mystics, regarding the unity of existence, are of the opinion that the only real existence in this world is God. Other beings do not have a real existence, but they are all manifestations of the shadows of His real existence. Therefore, according to the belief of mystics, “Existence has only one example, which is the necessary existent (Wajib al-vojoud), and things other than Allah are dependent and do not benefit from existence” (Dawani, n.d, p. 129). Ain al-Qozat Hamadani (as cited in Osseiran, 1962, p. 44) has stated that “any existence other than Him does not really have an essence nor an existence”. But the unity of intuition is the result of the understanding of the exclusiveness of existence in the Almighty God, which is achieved by the seeker's advancement in his conduct. In the present research, the two fundamental issues have been examined and analyzed from the perspective of Khajeh Abdollah Ansari and Ghiasuddin Mansour Dashtaki. Methodology The current qualitative study can be considered a kind of fundamental research that has explained, described, and analyzed the ontological and epistemological issues of unity in theoretical mysticism with philosophical language. In this regard, the research method in this study was descriptive-analytical using library data collection tools. Results of the Study The results of the study showed that the terms the unity of existence and the unity of intuitions cannot be found in Khajeh’s works but it can be deduced from his words about mystical positions. Khajeh Abdollah sees the unity of existence in the oneness position and the unity of intuitions in mortality, poverty, loneliness, etc. A wide investigation of Dashtaki’s works showed that he has included philosophical subjects like existence and unity in mystical positions to counterfeit opposing views against arguing philosophical issues. He has expressed unity in terms of the theory of suspicion of manifestations. Ghiasuddin Dashtaki has had a philosophical orientation towards his ontology and doesn’t consider the unity of existence as the rejection of the existence of beings other than God and accepts them in line with God. He doesn’t deny the existence of possible beings but sees them as manifestations of God and this differentiates his views from the ontological views of Khajeh Abdollah Ansari. Discussion and Conclusion From an epistemological point of view, the man facing the unity of the True God reaches the oneness position. Because of the shining of divine light on his heart, he understands that the existence of beings other than God is due to God’s Wish and that all beings return to their place of origin and this is the very unity of intuitions. From Khajeh Abdollah’s words, we understand that the unity of intuitions is found in positions of physical happiness, ecstasy, and finally, existence when the seeker vanishes in the state of being. He sees the unity of intuitions in positions of poverty and mortality. He traverses the path of unity of intuitions by following Shariah and seeing the truth of God objectively. From Dashtaki’s point of view, existence has but one referent and that is the only God who creates all beings. In his ideas, the unity of intuitions does not mean neglecting other beings but it means seeing them but not considering them when the True God matters. Khajeh Abdollah Ansari does not present an explicit analysis of the unity of existence or the unity of intuitions and his ideas should be deduced from his words about stages of codes of conduct. However, Ghiasuddin Dashtaki, as a philosopher, has a transcendental view towards the issue, so he not only considers Sheikh-al-Reis’s codes of conduct but also states his final views in his book Alhekam Valmareifel Masooriyed (Mansoori’s Words of Wisdom and Learning). The present study aims at comparing the unity of existence and the unity of intuitions in Khajeh Abdollah Ansari’s codes of conduct and Ghiasuddin Mansour Dashtaki’s philosophical and mystical works. The study is a qualitative basic research using the descriptive-analytical method. Khajeh’s views regarding these issues are not attainable directly from his works and can only be deduced from his words about mystical positions, but Dashtaki’s views have been expressed through deep mystical comments. Khajeh Abdollah describes the unity of existence in the position of oneness and the unity of intuitions in the position of mortality, poverty, loneliness, monotheism and similitude in the form of examples. Dashtaki, however, has a comprehensive view of these issues and has clearly explained them. He has interpreted the unity of existence as the unity of intuitions and considered the unity of intuitions as unity with truth in such a way that he also recognized many existences and considers them as the shadow of true existence (i.e. God). Of course, Dashtaki could not differentiate well between the unity of existence and the unity of intuition. These two views are different in terms of perspective, but they do not differ much in terms of fundamental concepts. Keywords: The Unity of Existence, Ontology, the Unity of Intuitions, Epistemology, Khajeh Abdollah Ansari, Ghiasuddin Mansour Dashtaki. Introduction In the current research, the unity of existence is studied from the perspective of ontology, looking at the reality of the world of existence, and then the unity of intuition from the perspective of epistemology. The unity of existence is one of the most controversial topics of mysticism and Islamic philosophy, which requires deep studies to understand. Mystics, regarding the unity of existence, are of the opinion that the only real existence in this world is God. Other beings do not have a real existence, but they are all manifestations of the shadows of His real existence. Therefore, according to the belief of mystics, “Existence has only one example, which is the necessary existent (Wajib al-vojoud), and things other than Allah are dependent and do not benefit from existence” (Dawani, n.d, p. 129). Ain al-Qozat Hamadani (as cited in Osseiran, 1962, p. 44) has stated that “any existence other than Him does not really have an essence nor an existence”. But the unity of intuition is the result of the understanding of the exclusiveness of existence in the Almighty God, which is achieved by the seeker's advancement in his conduct. In the present research, the two fundamental issues have been examined and analyzed from the perspective of Khajeh Abdollah Ansari and Ghiasuddin Mansour Dashtaki. Methodology The current qualitative study can be considered a kind of fundamental research that has explained, described, and analyzed the ontological and epistemological issues of unity in theoretical mysticism with philosophical language. In this regard, the research method in this study was descriptive-analytical using library data collection tools. Results of the Study The results of the study showed that the terms the unity of existence and the unity of intuitions cannot be found in Khajeh’s works but it can be deduced from his words about mystical positions. Khajeh Abdollah sees the unity of existence in the oneness position and the unity of intuitions in mortality, poverty, loneliness, etc. A wide investigation of Dashtaki’s works showed that he has included philosophical subjects like existence and unity in mystical positions to counterfeit opposing views against arguing philosophical issues. He has expressed unity in terms of the theory of suspicion of manifestations. Ghiasuddin Dashtaki has had a philosophical orientation towards his ontology and doesn’t consider the unity of existence as the rejection of the existence of beings other than God and accepts them in line with God. He doesn’t deny the existence of possible beings but sees them as manifestations of God and this differentiates his views from the ontological views of Khajeh Abdollah Ansari. Discussion and Conclusion From an epistemological point of view, the man facing the unity of the True God reaches the oneness position. Because of the shining of divine light on his heart, he understands that the existence of beings other than God is due to God’s Wish and that all beings return to their place of origin and this is the very unity of intuitions. From Khajeh Abdollah’s words, we understand that the unity of intuitions is found in positions of physical happiness, ecstasy, and finally, existence when the seeker vanishes in the state of being. He sees the unity of intuitions in positions of poverty and mortality. He traverses the path of unity of intuitions by following Shariah and seeing the truth of God objectively. From Dashtaki’s point of view, existence has but one referent and that is the only God who creates all beings. In his ideas, the unity of intuitions does not mean neglecting other beings but it means seeing them but not considering them when the True God matters. Khajeh Abdollah Ansari does not present an explicit analysis of the unity of existence or the unity of intuitions and his ideas should be deduced from his words about stages of codes of conduct. However, Ghiasuddin Dashtaki, as a philosopher, has a transcendental view towards the issue, so he not only considers Sheikh-al-Reis’s codes of conduct but also states his final views in his book Alhekam Valmareifel Masooriyed (Mansoori’s Words of Wisdom and Learning).

https://coth.ui.ac.ir/article_27537_dc1617e7fd08fecc3cf1cfa2dcb3e50e.pdf

University of Isfahan Comparative Theology 2008-9651 14 29 2023 05 22 A Comparative Analysis of the Positive Effects and Consequences of Women's Apostasy in the Imami Religion and the Salafi Approach, Focusing on the Views of Imam Khomeini and Ibn Taymiyyah A Comparative Analysis of the Positive Effects and Consequences of Women's Apostasy in the Imami Religion and the Salafi Approach, Focusing on the Views of Imam Khomeini and Ibn Taymiyyah 31 48 27683 10.22108/coth.2023.136629.1792 FA Hamzehali Bahrami Assistant Professor, Department of Islamic Studies, Ahl al-Bayt Faculty, University of Isfahan , Isfahan, Iran Maryamsadat Hashemi Ph.D. Student of Islamic Theology, Department of Theology, Banu Mojtaheda Amin Institute of Higher Education, Isfahan, Iran Journal Article 2023 01 28 Apostasy is a topic in Islamic jurisprudence that has been subject to criticism and attacks on Islam, particularly when it pertains to women. The Imamiyyah religion and the Salafiyyah approach are two contemporary discourses that have significant influence and share many commonalities, but also have differences regarding women's apostasy. This comparative analysis aimed to provide an accurate understanding of women's apostasy in these two discourses and shed light on their conflicting aspects. The research employed a comparative analytical documentary method to address the conflicting aspects of the two discourses regarding the positive consequences of rulings on women's apostasy. The study concluded that Imamiyyah distinguished between natural and national apostasies and considers gender as a fundamental concept. In its rulings on apostasy, Imamiyyah provided more lenient and liberated conditions for apostate women compared to the Salafists. Keywords: Apostate, Ibn Taymiyyah, Salafists, Imamiyyah, Imam Khomeini, Salafiyyah, female Introduction One Islamic ruling that has been used as a pretext to fight against Islam and portray it as rigid and anti-freedom is the focus on the doctrine of female apostasy. While some Islamic factions, such as the Salafis, with affiliations to groups like the Taliban, ISIS, Al-Qaeda, and Wahhabism, hold a violent, reductionist, and anti-humanist view of women's rights, other sects, such as the Imamite Shiites, maintain a rational and just perspective on women's status and rights. These narrow-minded views may have permeated other Islamic sects with their Fatwas being misconstrued as representative of all Islamic sects, including Shia. A comparative analysis of women's rights in the Salafiyyah and Imamiyyah discourses can help understand the truth of this claim. Given the significance of the issue of apostasy and the role of women, this study aimed to provide a correct explanation of female apostasy in these two discourses by comparing two influential Islamic perspectives: the Salafi approach and the Imamiyya religion. This study also aimed to provide a rational defense and response to doubts about the Imami religion. Considering the breadth of the two discourses, two influential figures, Imam Khomeini from the Imamiyyah religion and Ibn Taymiyyah from the Salafiyya approach, were chosen as representatives of the two currents. The research question was as follows: What is the difference between the rulings of apostate women in the Imamiyyah religion and the Salafiyya approach, focusing on the Fatwas of Imam Khomeini and Ibn Taymiyyah? Materials & Methods This study was conducted theoretically using an analytical and comparative approach to documents while reporting the views of the two personalities and studying their works. As the Islamic religions share many common opinions on the rulings of apostate women and there is no need to raise common issues, 10 controversial issues were selected and analyzed in a comparative manner. Research findings The findings of this research included: - Apostasy in Islam is a significant order with its history more prominently seen in pre-Islamic religions, such as Zoroastrianism, Judaism, and Christianity. - Salafists view apostasy as a singular concept, but in the Imamia perspective, apostasy is divided into different types, such as natural and national apostates or female and male apostates. In Imami jurisprudence, an apostate woman has more opportunity to reflect and return to Islam. - Salafists consider a woman's apostasy as one of the limits, while in the popular view of the Imamiyyah, it is one of the punishments. - According to Salafists, if a woman does not repent after 3 days, she will be killed, but according to Imamiyyah, if a woman does not repent after 3 days, she will not be killed. - Salafists believe that if a woman becomes an apostate, the Islamic ruler inherits her property, but in the Imamia view, the property of an apostate woman goes to her Muslim heirs. Discussion of Results & Conclusion Salafist jurisprudence presents a harsh image of Islam and severe rulings in the field of women's apostasy. The equalization of legal and jurisprudential rulings of women and men within divine limits, as well as ignoring the role and influence of gender and social environment in legal rulings, has become a platform for oppression against women. In the issue of female apostasy, the jurisprudence of the Imami religion appears more supportive, freer, fairer, and more rational than the jurisprudence of the Salafists. Given the importance of women and the fact that female apostasy has become an excuse to attack Islam, it is suggested that educational, cultural, and media officials address the issue of women's apostasy in a scholarly manner with a responsive approach in student textbooks and magazines. Holding conferences, workshops, and forums for free thinking, criticism, and debate, especially in women's environments, can provide a correct explanation and response to doubts. Also, the Hanafi view seems closer to the Shiite view on the issue of apostasy. Therefore, it is recommended to propagate the beliefs of Abu Hanifah on the issue of female apostasy in Sunni areas of Iran. Apostasy is a topic in Islamic jurisprudence that has been subject to criticism and attacks on Islam, particularly when it pertains to women. The Imamiyyah religion and the Salafiyyah approach are two contemporary discourses that have significant influence and share many commonalities, but also have differences regarding women's apostasy. This comparative analysis aimed to provide an accurate understanding of women's apostasy in these two discourses and shed light on their conflicting aspects. The research employed a comparative analytical documentary method to address the conflicting aspects of the two discourses regarding the positive consequences of rulings on women's apostasy. The study concluded that Imamiyyah distinguished between natural and national apostasies and considers gender as a fundamental concept. In its rulings on apostasy, Imamiyyah provided more lenient and liberated conditions for apostate women compared to the Salafists. Keywords: Apostate, Ibn Taymiyyah, Salafists, Imamiyyah, Imam Khomeini, Salafiyyah, female Introduction One Islamic ruling that has been used as a pretext to fight against Islam and portray it as rigid and anti-freedom is the focus on the doctrine of female apostasy. While some Islamic factions, such as the Salafis, with affiliations to groups like the Taliban, ISIS, Al-Qaeda, and Wahhabism, hold a violent, reductionist, and anti-humanist view of women's rights, other sects, such as the Imamite Shiites, maintain a rational and just perspective on women's status and rights. These narrow-minded views may have permeated other Islamic sects with their Fatwas being misconstrued as representative of all Islamic sects, including Shia. A comparative analysis of women's rights in the Salafiyyah and Imamiyyah discourses can help understand the truth of this claim. Given the significance of the issue of apostasy and the role of women, this study aimed to provide a correct explanation of female apostasy in these two discourses by comparing two influential Islamic perspectives: the Salafi approach and the Imamiyya religion. This study also aimed to provide a rational defense and response to doubts about the Imami religion. Considering the breadth of the two discourses, two influential figures, Imam Khomeini from the Imamiyyah religion and Ibn Taymiyyah from the Salafiyya approach, were chosen as representatives of the two currents. The research question was as follows: What is the difference between the rulings of apostate women in the Imamiyyah religion and the Salafiyya approach, focusing on the Fatwas of Imam Khomeini and Ibn Taymiyyah? Materials & Methods This study was conducted theoretically using an analytical and comparative approach to documents while reporting the views of the two personalities and studying their works. As the Islamic religions share many common opinions on the rulings of apostate women and there is no need to raise common issues, 10 controversial issues were selected and analyzed in a comparative manner. Research findings The findings of this research included: - Apostasy in Islam is a significant order with its history more prominently seen in pre-Islamic religions, such as Zoroastrianism, Judaism, and Christianity. - Salafists view apostasy as a singular concept, but in the Imamia perspective, apostasy is divided into different types, such as natural and national apostates or female and male apostates. In Imami jurisprudence, an apostate woman has more opportunity to reflect and return to Islam. - Salafists consider a woman's apostasy as one of the limits, while in the popular view of the Imamiyyah, it is one of the punishments. - According to Salafists, if a woman does not repent after 3 days, she will be killed, but according to Imamiyyah, if a woman does not repent after 3 days, she will not be killed. - Salafists believe that if a woman becomes an apostate, the Islamic ruler inherits her property, but in the Imamia view, the property of an apostate woman goes to her Muslim heirs. Discussion of Results & Conclusion Salafist jurisprudence presents a harsh image of Islam and severe rulings in the field of women's apostasy. The equalization of legal and jurisprudential rulings of women and men within divine limits, as well as ignoring the role and influence of gender and social environment in legal rulings, has become a platform for oppression against women. In the issue of female apostasy, the jurisprudence of the Imami religion appears more supportive, freer, fairer, and more rational than the jurisprudence of the Salafists. Given the importance of women and the fact that female apostasy has become an excuse to attack Islam, it is suggested that educational, cultural, and media officials address the issue of women's apostasy in a scholarly manner with a responsive approach in student textbooks and magazines. Holding conferences, workshops, and forums for free thinking, criticism, and debate, especially in women's environments, can provide a correct explanation and response to doubts. Also, the Hanafi view seems closer to the Shiite view on the issue of apostasy. Therefore, it is recommended to propagate the beliefs of Abu Hanifah on the issue of female apostasy in Sunni areas of Iran.

https://coth.ui.ac.ir/article_27683_167c79aa850062c07274168df6589aca.pdf

University of Isfahan Comparative Theology 2008-9651 14 29 2023 05 22 A Systematic Study of Jesus' Words in the Sermon on Mount Q and its Influence on the Epistle of James A Systematic Study of Jesus' Words in the Sermon on Mount Q and its Influence on the Epistle of James 49 66 27653 10.22108/coth.2023.137096.1812 FA Ghorban Elmi Associate Professor, Department of Comparative Religions and Mysticism, Faculty of Theology, University of Tehran, Tehran, Iran Niloufar Salmani Ph.D. Student of religions and mysticism, Faculty of Theology, University of Tehran, Tehran, Iran Journal Article 2023 03 11 The present study tries to examine the Sermon on Mount Q, the first written book of the New Testament, and its influence on the Epistle of James. Using a descriptive-analytical method, the authors conclude that according to the Sermon on Mount Q and the Epistle of James, Jesus makes a cultural revolution in the society as a social reformer, who sees the path of social transformation in individual reform, change of cultural values, and the reversal of identities, and James as a follower of his reform has such a concern. In addition, both identities are socially representative of realist thinking on the one hand because they considered useless fighting against a powerful Roman empire as the Zealots failed. On the other hand, they are considered the representative of idealistic thinking because they sought to build an ideal society by presenting trans-ethical rules. Keywords: Sermon on Mount Q, Social Revolution, Utopian Ideas, Epistle of James. Introduction The Sermon on Mount Q leads the audience to the essence of Jesus’ message for people of his time and the present era. Therefore, its correct understanding is still a necessity. In addition, the letter of James, indicating a Jewish interpretation of Jesus' words, is necessary to examine the measure of its affinity to Jesus’ teachings. The authors of this study try to investigate the social aspect of Jesus’ words in the Sermon on Mount Q and its impact on the Epistle of James. So, the main question of this research is whether social implications in the Sermon on Mount Q have influenced the content of the Epistle of James or not. The answer to this question will provide a clearer picture of Jesus and James. Materials and Methods The descriptive-analytical method and library research are the tool and materials used in this research. Through the systematic analysis of available data, this research has reached significant results about the words of Jesus in the Sermon on Mount Q and its effect on the Epistle of James. Research Findings The Sermon on Mount Q has a social color. In addition, the Epistle of James influenced it to have such color. Therefore, Jesus and James seem to be social reformers in these two texts. The common characteristics cited include the following: The utopian ideas, such as loving one's enemies, expresses universal love and, according to Auguste Comte, is the solution to all the problems of the time, including unity and empathy. Moreover, defining beatitude for the poor and promising to feed the hungry refer to honoring poor in the society and solving the existing social problem. Non-judgment, mercy and kindness, and the promise of the results of good deeds shape an ideal society in terms of moral, spiritual, and cultural aspects. Acting on the word and mourning for committing a wrong act are other aspects of this commonality. The above similarities, and other reasons raised in this research, indicate the formation of the intellectual structure of the Epistle of James in the context of the social teachings of the Sermon on Mount Q and the borrowing of this Epistle from sermon Q. Discussion of Results and Conclusions In the discussion of the influence of the Sermon on Mount Q on the Epistle of James, considering that it does not seem reasonable to make a definitive statement about the date of writing of these two texts, with the claim that new findings may appear over time, we can only rely on the similarities between the two texts, the contemporaneity of the two, and the precedence of Jesus over James. These reasons lead the reader to the conclusion that the origin of the Epistle of James is the text of the Sermon on Mount Q, which is full of moral teachings to determine a kind of lifestyle that is against the lifestyle of that time. Jesus as a social reformer and James as a follower of Jesus' reforms are concerned about the cultural revolution in the society. In addition, both identities represent the paradox of "realism-idealism". Although both considered it useless to show their strength against the Roman Empire as the Zealots were defeated, they were concerned about building an ideal society. The present study tries to examine the Sermon on Mount Q, the first written book of the New Testament, and its influence on the Epistle of James. Using a descriptive-analytical method, the authors conclude that according to the Sermon on Mount Q and the Epistle of James, Jesus makes a cultural revolution in the society as a social reformer, who sees the path of social transformation in individual reform, change of cultural values, and the reversal of identities, and James as a follower of his reform has such a concern. In addition, both identities are socially representative of realist thinking on the one hand because they considered useless fighting against a powerful Roman empire as the Zealots failed. On the other hand, they are considered the representative of idealistic thinking because they sought to build an ideal society by presenting trans-ethical rules. Keywords: Sermon on Mount Q, Social Revolution, Utopian Ideas, Epistle of James. Introduction The Sermon on Mount Q leads the audience to the essence of Jesus’ message for people of his time and the present era. Therefore, its correct understanding is still a necessity. In addition, the letter of James, indicating a Jewish interpretation of Jesus' words, is necessary to examine the measure of its affinity to Jesus’ teachings. The authors of this study try to investigate the social aspect of Jesus’ words in the Sermon on Mount Q and its impact on the Epistle of James. So, the main question of this research is whether social implications in the Sermon on Mount Q have influenced the content of the Epistle of James or not. The answer to this question will provide a clearer picture of Jesus and James. Materials and Methods The descriptive-analytical method and library research are the tool and materials used in this research. Through the systematic analysis of available data, this research has reached significant results about the words of Jesus in the Sermon on Mount Q and its effect on the Epistle of James. Research Findings The Sermon on Mount Q has a social color. In addition, the Epistle of James influenced it to have such color. Therefore, Jesus and James seem to be social reformers in these two texts. The common characteristics cited include the following: The utopian ideas, such as loving one's enemies, expresses universal love and, according to Auguste Comte, is the solution to all the problems of the time, including unity and empathy. Moreover, defining beatitude for the poor and promising to feed the hungry refer to honoring poor in the society and solving the existing social problem. Non-judgment, mercy and kindness, and the promise of the results of good deeds shape an ideal society in terms of moral, spiritual, and cultural aspects. Acting on the word and mourning for committing a wrong act are other aspects of this commonality. The above similarities, and other reasons raised in this research, indicate the formation of the intellectual structure of the Epistle of James in the context of the social teachings of the Sermon on Mount Q and the borrowing of this Epistle from sermon Q. Discussion of Results and Conclusions In the discussion of the influence of the Sermon on Mount Q on the Epistle of James, considering that it does not seem reasonable to make a definitive statement about the date of writing of these two texts, with the claim that new findings may appear over time, we can only rely on the similarities between the two texts, the contemporaneity of the two, and the precedence of Jesus over James. These reasons lead the reader to the conclusion that the origin of the Epistle of James is the text of the Sermon on Mount Q, which is full of moral teachings to determine a kind of lifestyle that is against the lifestyle of that time. Jesus as a social reformer and James as a follower of Jesus' reforms are concerned about the cultural revolution in the society. In addition, both identities represent the paradox of "realism-idealism". Although both considered it useless to show their strength against the Roman Empire as the Zealots were defeated, they were concerned about building an ideal society.

https://coth.ui.ac.ir/article_27653_553b8dedec4cc89d632639c6706a5ec1.pdf

University of Isfahan Comparative Theology 2008-9651 14 29 2023 05 22 A Comparative Study of Ahmad Ghazali and Jean-Luc Marion's Views on Love A Comparative Study of Ahmad Ghazali and Jean-Luc Marion's Views on Love 67 84 27672 10.22108/coth.2023.137065.1810 FA Zakie Bayat Ph.D. Student, Department of Theology (Sufism and Islamic Mysticism), Semnan University, Semnan, Iran Ali Sanaee Associate Professor, Department of Theology (Sufism and Islamic Mysticism), Semnan University, Semnan, Iran Azim Hamzeian Associate Professor, Department of Theology (Sufism and Islamic Mysticism), Semnan University, Semnan, Iran Journal Article 2023 03 09 This study compares Ahmad Ghazali and Jean-Luc Marion's thoughts about love using a descriptive-analytical method. Despite the differences between these two thinkers in terms of thought and time, the content of their thoughts is similar in some ways. In writing Savaneh al-Oshshaq, Ghazali uses the method of esoteric commentary to discover the mysteries of Sufi, and Marion uses Heidegger's phenomenology to explain the hidden angles of the love phenomenon. According to the fact that orientalists like Henry Corbin consider the method of phenomenology in the occident tradition to be in line with the esoteric commentary (Revelation of the Veiled or Kashf al-Mahjoub of Muslim mystics), the comparison of Marion's phenomenological approach and Ghazali's interpretation seems logical in a way. These two thinkers talk about the univocality of the concept of love and do not divide love into metaphorical and real aspects. Therefore, Ghazali and Marion consider love to have the same meaning, whether in human relationships or in connection with God. Marion's main goal is to refute the metaphysical dominance over theology and negate the conceptual and like idol attitude about God, and Ghazali interprets the lived experience of mystics, crosses the narrow fence of philosophical concepts, and uses the language of allegory and mystification to explain love. Keywords: Ghazali, Marion, Love, Saturated Phenomenon, The Event of Appropriation. Introduction Ahmad Ghazali is a Muslim mystic and theologian of the fifth century and Marion is a contemporary Christian theologian. These two thinkers are different from each other in terms of methodology and religious beliefs. In this study, the common and comparable themes between Ghazali and Marion are mostly discussed. Ghazali's distinction from many previous mystics was due to the centrality of love in mysticism. So far, no research has been done on the comparison of Marion's and Ghazali's views on the subject of love. According to Ghazali, the truth of love is one of the issues that cannot be obtained except with sapiential knowledge. He is a follower of spiritual intoxication (Sokr), and although love is an important feature of his mysticism, he calls people to follow religious law (Sharia). Marion, as a postmodern theologian who is influenced by the Neoplatonic tradition and Heidegger, examines the components of earthly love with a phenomenological approach and wants to provide a model for the romantic relationship between man and God. Ghazali also takes help from esoteric commentary in dealing with love and in this way explains the mysteries of the love relationship between man and God. In this research, to approximate Marion and Ghazali's methodological explanations, we will have a brief reference to Corbin's point of view for finding a nexus between Western Phenomenology and Muslim mystics' Kashf al-Mahjoub. It seems that, from the historical point of view, common foundations can be found between Marion's and Ghazali's thinking. In this perspective, the common basis of Marion and Ghazali's thought can be found in the Neoplatonic tradition. Materials and Methods The method of this research is based on the descriptive-analytical method. Before starting this type of research, the researcher has studied the theories, opinions, or results of previous studies on the research topic. By examining the thoughts of Ghazali and Marion about love, despite the difference in the intellectual background and era of these two thinkers, the researcher has found similar thoughts in some aspects, for example, the univocality and the ineffability of love. Research Findings Both Ghazali and Marion believe in the hierarchical character of love, in such a way that no boundary can be drawn between earthly love (eros) and divine love (agape). These two types of love are so united that there is no difference between them at all. In Marion's opinion, love does not only belong to God or man, but it is a general concept and widespread that can cover even erotic love. Ghazali considers love to be an existential truth that cannot be divided into metaphorical and divine love; rather, all that counts as gradations of love refer to one thing. According to him, love is the absolute truth and the essence of unicity, and returns the difference in the levels of love to their commonality. These two thinkers believe that absolute love cannot be described or explained, but its characteristics can be expressed. Ghazali considers love to be a disaster and mishap in which comfort is unstable. He calls love a swallower of people (Mardom-Khar) because it destroys all the comfort, tranquility, and peace of the lover. Marion also sometimes describes love as a saturated phenomenon and a wonderful light that goes from extreme brightness to darkness. In this case, what happens is a single phenomenon through which other phenomena, even love, can be understood and intuited. Discussion of Results and Conclusions The phenomenon of love is the basis for comparing the thoughts of these two thinkers. Love is the most important mystical approach of Ghazali. Marion, referring to the thought of Pseudo-Dionysius in the Neoplatonic tradition, considers the best name for God to be good or love. Marion explains love using philosophical concepts, but Ghazali uses cipher, allegory, sign, and symbolic images to express his thoughts. Ghazali has used the method of esoteric commentary in writing his works, especially the Savaneh, and has been trying to give a mystical interpretation of the mysteries of Sufi, but the method that Marion uses in analyzing his material is phenomenology. The possibility of bringing Ghazali and Marion's thinking closer should be sought in Henry Corbin's thinking, which adapts the phenomenology of the West to the revelation of the veiled (Kashf al-Mahjoub) as a hermeneutics of Muslim mystics. Ghazali tries to go beyond the surface and reach the inner meanings of the verses by an esoteric commentary of the Qur'an and Marion is also trying to get to the depth of the meaning of divine unfoldment as an event of appropriation, by passing the appearance of theology and breaking the conceptual idols about God. Both thinkers believe that love is a single truth, unit, and commonality of meaning which is rooted in the influence of both of them from the Neoplatonic tradition. In the Neoplatonic tradition, reality has a gradual increase in intensity and there is no leap in it. Therefore, there is no precise demarcation between human love and divine love. This study compares Ahmad Ghazali and Jean-Luc Marion's thoughts about love using a descriptive-analytical method. Despite the differences between these two thinkers in terms of thought and time, the content of their thoughts is similar in some ways. In writing Savaneh al-Oshshaq, Ghazali uses the method of esoteric commentary to discover the mysteries of Sufi, and Marion uses Heidegger's phenomenology to explain the hidden angles of the love phenomenon. According to the fact that orientalists like Henry Corbin consider the method of phenomenology in the occident tradition to be in line with the esoteric commentary (Revelation of the Veiled or Kashf al-Mahjoub of Muslim mystics), the comparison of Marion's phenomenological approach and Ghazali's interpretation seems logical in a way. These two thinkers talk about the univocality of the concept of love and do not divide love into metaphorical and real aspects. Therefore, Ghazali and Marion consider love to have the same meaning, whether in human relationships or in connection with God. Marion's main goal is to refute the metaphysical dominance over theology and negate the conceptual and like idol attitude about God, and Ghazali interprets the lived experience of mystics, crosses the narrow fence of philosophical concepts, and uses the language of allegory and mystification to explain love. Keywords: Ghazali, Marion, Love, Saturated Phenomenon, The Event of Appropriation. Introduction Ahmad Ghazali is a Muslim mystic and theologian of the fifth century and Marion is a contemporary Christian theologian. These two thinkers are different from each other in terms of methodology and religious beliefs. In this study, the common and comparable themes between Ghazali and Marion are mostly discussed. Ghazali's distinction from many previous mystics was due to the centrality of love in mysticism. So far, no research has been done on the comparison of Marion's and Ghazali's views on the subject of love. According to Ghazali, the truth of love is one of the issues that cannot be obtained except with sapiential knowledge. He is a follower of spiritual intoxication (Sokr), and although love is an important feature of his mysticism, he calls people to follow religious law (Sharia). Marion, as a postmodern theologian who is influenced by the Neoplatonic tradition and Heidegger, examines the components of earthly love with a phenomenological approach and wants to provide a model for the romantic relationship between man and God. Ghazali also takes help from esoteric commentary in dealing with love and in this way explains the mysteries of the love relationship between man and God. In this research, to approximate Marion and Ghazali's methodological explanations, we will have a brief reference to Corbin's point of view for finding a nexus between Western Phenomenology and Muslim mystics' Kashf al-Mahjoub. It seems that, from the historical point of view, common foundations can be found between Marion's and Ghazali's thinking. In this perspective, the common basis of Marion and Ghazali's thought can be found in the Neoplatonic tradition. Materials and Methods The method of this research is based on the descriptive-analytical method. Before starting this type of research, the researcher has studied the theories, opinions, or results of previous studies on the research topic. By examining the thoughts of Ghazali and Marion about love, despite the difference in the intellectual background and era of these two thinkers, the researcher has found similar thoughts in some aspects, for example, the univocality and the ineffability of love. Research Findings Both Ghazali and Marion believe in the hierarchical character of love, in such a way that no boundary can be drawn between earthly love (eros) and divine love (agape). These two types of love are so united that there is no difference between them at all. In Marion's opinion, love does not only belong to God or man, but it is a general concept and widespread that can cover even erotic love. Ghazali considers love to be an existential truth that cannot be divided into metaphorical and divine love; rather, all that counts as gradations of love refer to one thing. According to him, love is the absolute truth and the essence of unicity, and returns the difference in the levels of love to their commonality. These two thinkers believe that absolute love cannot be described or explained, but its characteristics can be expressed. Ghazali considers love to be a disaster and mishap in which comfort is unstable. He calls love a swallower of people (Mardom-Khar) because it destroys all the comfort, tranquility, and peace of the lover. Marion also sometimes describes love as a saturated phenomenon and a wonderful light that goes from extreme brightness to darkness. In this case, what happens is a single phenomenon through which other phenomena, even love, can be understood and intuited. Discussion of Results and Conclusions The phenomenon of love is the basis for comparing the thoughts of these two thinkers. Love is the most important mystical approach of Ghazali. Marion, referring to the thought of Pseudo-Dionysius in the Neoplatonic tradition, considers the best name for God to be good or love. Marion explains love using philosophical concepts, but Ghazali uses cipher, allegory, sign, and symbolic images to express his thoughts. Ghazali has used the method of esoteric commentary in writing his works, especially the Savaneh, and has been trying to give a mystical interpretation of the mysteries of Sufi, but the method that Marion uses in analyzing his material is phenomenology. The possibility of bringing Ghazali and Marion's thinking closer should be sought in Henry Corbin's thinking, which adapts the phenomenology of the West to the revelation of the veiled (Kashf al-Mahjoub) as a hermeneutics of Muslim mystics. Ghazali tries to go beyond the surface and reach the inner meanings of the verses by an esoteric commentary of the Qur'an and Marion is also trying to get to the depth of the meaning of divine unfoldment as an event of appropriation, by passing the appearance of theology and breaking the conceptual idols about God. Both thinkers believe that love is a single truth, unit, and commonality of meaning which is rooted in the influence of both of them from the Neoplatonic tradition. In the Neoplatonic tradition, reality has a gradual increase in intensity and there is no leap in it. Therefore, there is no precise demarcation between human love and divine love.

https://coth.ui.ac.ir/article_27672_e72b6292b2e0957147760fed01a12436.pdf

University of Isfahan Comparative Theology 2008-9651 14 29 2024 01 01 A Critical Rereading of Spiritual Theology in Christianity and its Relationship with Other Branches of Christian Theology A Critical Rereading of Spiritual Theology in Christianity and its Relationship with Other Branches of Christian Theology 85 102 27645 10.22108/coth.2023.135650.1772 FA Ahmad Shakernejad Assistant Professor, Department of Spirituality Studies, Research Centre of Ethics and Spirituality, ISCA Academy, Qom, Iran Journal Article 1970 01 01 Reviewing the efforts of Christian theologians to expand religious spirituality, the present study focuses on spiritual theology and examines the criticisms and related challenges. The method of the research is historical. Firstly, it examines the history of spiritual theology from mystical theology and ascetic theology to a new discipline. Then, it deals with its relationship with other theological branches, and finally, it examines the current state of this type of study and explains its challenges. The most important challenges found through this study are individualism, personalization of religion, and lack of defined connection with systematic theology and practical theology. Keywords: Spirituality, Spiritual Lived Experience, Christian Theology, Spirituality Studies, Interdisciplinary Studies. Introduction This study examines the academic efforts of Christian theologians in the direction of expanding religious spirituality with an emphasis on spiritual theology. In other words, examining the history and connections of these studies with other branches of Christian theology and addressing its criticisms and challenges is the main goal of the study. Theology and spirituality have had many meanings throughout the history of Christianity. In some cases, theology is interpreted as a religious science. In some cases, theology means a teaching discipline in the university. In addition, theology may be presented as a theory or idea in the field of religious studies. On the other hand, spirituality has also had many meanings at different times. Spirituality can mean a level of the supernatural world or it can refer to the connection with experiences beyond ordinary states. Spirituality may also refer to techniques and methods of achieving spiritual experience or to research about previous levels of spirituality. Therefore, both terms (theology and spirituality) are used with multiple meanings in Christianity and can be used as a study, discipline, theory, cult, or spiritual experience. In Persian, when it comes to spirituality, more than anything, it means the studies of the New Age Spirituality, and the spiritual theology of Christianity is not known in Iran. The only book that has been translated into Persian from this theological branch is the book Spirituality by Philip Sheldrake (as cited in Darfashi, 2018). Materials and Methods The historical method of research has been used in this study. In this research, to deal with the experience of spiritual theology in Christianity, we first address the question of what theology and spirituality in Christianity mean. Then, we will examine what spiritual theology means in this tradition, what history it has gone through in terms of concepts and examples, and what relationship it has established with other branches of Christian theology. In the end, the existing criticisms of this scientific activity and the challenges facing it will be presented. In short, this study aims to critically review the scientific efforts of Christian theologians in order to expand religious spirituality and what challenges have been faced in this way. Research Findings Criticisms and challenges of spiritual theology include the following: Spiritual theology needs to be fed from various sources to maintain its credibility, including church history, sacred text, and systematic theology. Spiritual theology needs to pay attention to the experience of people, modern sciences, and the experiences of other religions in order to deal with contemporary challenges and concerns. Challenges such as individualism and personalization of spirituality, diminution of God, and conflict with non-theological sciences also exist for spiritual theology. Some researchers of spiritual theology have paid attention to these challenges and have addressed topics such as theological currents, the relationship between spiritual theology and systematic theology, and spirituality and practical theology. Spiritual theology, in dealing with challenges, must pay attention to the Christian theological tradition and dogmatic teachings in order to maintain its credibility. Paying attention to the differences between spiritual theology and New Age Spirituality and relying on religious forms and formats in systematic theology and practical theology can also help in determining the boundaries and distinguishing these two types of spirituality. In addition, paying attention to fundamental Christian teachings and beliefs and not being limited to spiritual experience in the evaluation of spiritual experiences is also necessary to maintain the reliability of spiritual theology. Spiritual theology faces several challenges, including the issues of religious formalism, the intersection between scientific and theological research, the intersection between tradition and modern empirical findings, and the role of personal experience in the spiritual finding. The tendency of spiritual theology to focus on human beings and spiritual experience may lead to short-sightedness and lack of theology. In addition, separating spiritual theology from Christian tradition and the society and the tendency to focus on individualism can lead to the increase of this problem. In order to maintain the integrity of spiritual theology, it is important to connect with history, Christian doctrines, and other branches of theology. Spiritual theology can serve as a supplement to Christian theology, helping it to become more practical and balanced, avoiding formalism and superficiality. This discipline should move in the direction of helping other theological branches and balancing them, not as an independent discipline that has neglected the connection with other branches. Discussion of Results and Conclusions Focusing on the critical review of spiritual theology in Catholic Christianity, this paper deals with the history of the emergence of spiritual concerns in Christian theology and its transformation into mystical theology and ascetic theology. Then, the method and goals of spiritual theology compared to other theological branches were examined, and the challenges of this field were also analyzed. These challenges include the combination of scientific and theological criteria and the combination of personal and individual findings with theological propositions. Finally, attention has been paid to the fact that these challenges may cause spiritual theology to distance itself from Christian theology and approach non-religious or non-religious tendencies. Reviewing the efforts of Christian theologians to expand religious spirituality, the present study focuses on spiritual theology and examines the criticisms and related challenges. The method of the research is historical. Firstly, it examines the history of spiritual theology from mystical theology and ascetic theology to a new discipline. Then, it deals with its relationship with other theological branches, and finally, it examines the current state of this type of study and explains its challenges. The most important challenges found through this study are individualism, personalization of religion, and lack of defined connection with systematic theology and practical theology. Keywords: Spirituality, Spiritual Lived Experience, Christian Theology, Spirituality Studies, Interdisciplinary Studies. Introduction This study examines the academic efforts of Christian theologians in the direction of expanding religious spirituality with an emphasis on spiritual theology. In other words, examining the history and connections of these studies with other branches of Christian theology and addressing its criticisms and challenges is the main goal of the study. Theology and spirituality have had many meanings throughout the history of Christianity. In some cases, theology is interpreted as a religious science. In some cases, theology means a teaching discipline in the university. In addition, theology may be presented as a theory or idea in the field of religious studies. On the other hand, spirituality has also had many meanings at different times. Spirituality can mean a level of the supernatural world or it can refer to the connection with experiences beyond ordinary states. Spirituality may also refer to techniques and methods of achieving spiritual experience or to research about previous levels of spirituality. Therefore, both terms (theology and spirituality) are used with multiple meanings in Christianity and can be used as a study, discipline, theory, cult, or spiritual experience. In Persian, when it comes to spirituality, more than anything, it means the studies of the New Age Spirituality, and the spiritual theology of Christianity is not known in Iran. The only book that has been translated into Persian from this theological branch is the book Spirituality by Philip Sheldrake (as cited in Darfashi, 2018). Materials and Methods The historical method of research has been used in this study. In this research, to deal with the experience of spiritual theology in Christianity, we first address the question of what theology and spirituality in Christianity mean. Then, we will examine what spiritual theology means in this tradition, what history it has gone through in terms of concepts and examples, and what relationship it has established with other branches of Christian theology. In the end, the existing criticisms of this scientific activity and the challenges facing it will be presented. In short, this study aims to critically review the scientific efforts of Christian theologians in order to expand religious spirituality and what challenges have been faced in this way. Research Findings Criticisms and challenges of spiritual theology include the following: Spiritual theology needs to be fed from various sources to maintain its credibility, including church history, sacred text, and systematic theology. Spiritual theology needs to pay attention to the experience of people, modern sciences, and the experiences of other religions in order to deal with contemporary challenges and concerns. Challenges such as individualism and personalization of spirituality, diminution of God, and conflict with non-theological sciences also exist for spiritual theology. Some researchers of spiritual theology have paid attention to these challenges and have addressed topics such as theological currents, the relationship between spiritual theology and systematic theology, and spirituality and practical theology. Spiritual theology, in dealing with challenges, must pay attention to the Christian theological tradition and dogmatic teachings in order to maintain its credibility. Paying attention to the differences between spiritual theology and New Age Spirituality and relying on religious forms and formats in systematic theology and practical theology can also help in determining the boundaries and distinguishing these two types of spirituality. In addition, paying attention to fundamental Christian teachings and beliefs and not being limited to spiritual experience in the evaluation of spiritual experiences is also necessary to maintain the reliability of spiritual theology. Spiritual theology faces several challenges, including the issues of religious formalism, the intersection between scientific and theological research, the intersection between tradition and modern empirical findings, and the role of personal experience in the spiritual finding. The tendency of spiritual theology to focus on human beings and spiritual experience may lead to short-sightedness and lack of theology. In addition, separating spiritual theology from Christian tradition and the society and the tendency to focus on individualism can lead to the increase of this problem. In order to maintain the integrity of spiritual theology, it is important to connect with history, Christian doctrines, and other branches of theology. Spiritual theology can serve as a supplement to Christian theology, helping it to become more practical and balanced, avoiding formalism and superficiality. This discipline should move in the direction of helping other theological branches and balancing them, not as an independent discipline that has neglected the connection with other branches. Discussion of Results and Conclusions Focusing on the critical review of spiritual theology in Catholic Christianity, this paper deals with the history of the emergence of spiritual concerns in Christian theology and its transformation into mystical theology and ascetic theology. Then, the method and goals of spiritual theology compared to other theological branches were examined, and the challenges of this field were also analyzed. These challenges include the combination of scientific and theological criteria and the combination of personal and individual findings with theological propositions. Finally, attention has been paid to the fact that these challenges may cause spiritual theology to distance itself from Christian theology and approach non-religious or non-religious tendencies.

https://coth.ui.ac.ir/article_27645_9ebbc03bfc638fe40a97ede1a86f7895.pdf

University of Isfahan Comparative Theology 2008-9651 14 29 2023 05 22 A Comparative Study of the Views of Ibn Arabi and Izz al-Din Kashani on Qorb (Closeness) A Comparative Study of the Views of Ibn Arabi and Izz al-Din Kashani on Qorb (Closeness) 103 120 27807 10.22108/coth.2023.137058.1809 FA Mehrdad Mohammadi PhD. Student of Persian Language and Literature, Faculty of Humanities and Arts, Islamic Azad University, Zanjan Branch, Iran Heidar Hasanlou Assistant Professor, Department of Persian Language and Literature, Faculty of Humanities and Arts, Islamic Azad University, Zanjan Branch, Iran Hossein Ariyan Assistant Professor, Department of Persian Language and Literature, Faculty of Humanities and Arts, Islamic Azad University, Zanjan Branch, Iran Journal Article 2023 03 11 Qorb (Closeness or Proximity) in the Sufi dictionary is a mystical state and means obedience that brings the obeyer close to the obeyed. The authors of this study intend to investigate the opinions of Ibn Arabi and Izz al-Din Kashani about mystical closeness, the type of perception, innovation, and commonalities and differences of these two Sufi thinkers using a descriptive-analytical method based on library documents. Based on the results of the research, they consider Qorb-e Nawafel (recommendation) to be superior to Qorb-e Farayez (obligation) and link the reason of superiority to divine love. True Qorb in the view of the two is not reaching God and observing him; rather, in Kashani's opinion, this type of closeness is connected to a special passion, in ascending levels, which is continuous and permanent. In Ibn Arabi's view, mystics are constantly observing proximity, and this observation is nothing but the manifestation of God. Both of them believe that God-given knowledge is special for close people. It is one of the requirements to reach real closeness. Both believe that God-given knowledge is reserved for mystics who are close to God. By linking mystical closeness to the two categories of ‘spiritual gathering’ and ‘internal dispersion’, Kashani believes that in complete closeness, the seeker's soul in the place of gathering, despite the attribute of humility in its servitude, also has the attribute of perfection and ascension to high levels. However, by distinguishing this type of interpretation, Ibn Arabi believes that some great Sufis, because of their belief in closeness in the position of spiritual gathering and distance in the position of separation, have included the knowledge of distance in the matter of closeness. Kashani calls the manifestation in the non-material as distant manifestation, and the manifestation in material as close manifestation. Both thinkers believe that getting close to God depends on research and science in the position of servitude or worship. Keywords: Qarb, Qorbe Nawafel (Recommendation) and Farayez (Obligation), Mystical State, Ibn Arabi, Kashani. Introduction Qorb implies obedience, which causes the obeyer to be close to the obeyed. According to Seraj Tusi, one of the pioneers of Sufi, closeness is obedience that leads to obedience. Tusi lists the group of close friends in three groups: first; those who approach God with all kinds of obedience. Second; the people who, looking at anything, consider God as the cause and closer to that thing, not themselves; in the third group; the closeness of great mystics means those who have reached the end of closeness. They don't see their closeness with the destruction of God and stop recognizing the state of being close or far away due to the intensity of attraction. Most of the Sufis consider Qorb (closeness) as one of the mystical states that can be found in the mystical states through devotion to God. However, the type of perception of each Sufi expert has a relative difference. In general, because all Sufis are inspired by the source of the Islamic religion and the Holy Quran; as a result, the commonalities are more than the differences. In this regard, the present study seeks to investigate the opinions of Ibn Arabi and Izz al-Din Kashani about mystical closeness. Materials and Methods This study uses a descriptive-analytical method based on library documents to examine Ibn Arabi and Izz al-Din Kashani’s views on mystical closeness, the type of interpretation, innovation, and the commonalities and differences between these two thinkers of Sufism. The three research questions of the study are: 1) What are the views of Ibn Arabi and Izz al-Din Kashani about mystical Qorb? 2) What are the similarities and differences between the two thinkers regarding Qorb? 3) What is the innovation and distinctive type of perception in the thought of Ibn Arabi and Kashani about Qorb? The basis of the comparative discussion in this study is the American Comparative School of René Wellek (as cited in Lawall, 1988). The theoretician of this school believes that in this type of research, geographical borders and national occasions are removed. Unlike the French comparative school, which emphasizes limiting two comparative thoughts to a common border and the richness of the national language, the American school has no borders. The latter does not recognize and examine cultural relations and human thoughts as a whole without paying attention to historical relations and proving the impactful relations of two cultures and two thinkers across borders. Research Findings In Izz al-Din Kashani’s view, Qorb is a mystical state and under the center of love. According to Ibn Arabi, the Qorb of the infinite (regardless of time) is among the authorities, but the Qorb of matter is considered a mystical condition. In Ibn Arabi's opinion, Qorb is desirable, like the attribute of a servant who is close to God. In Kashani's view, the loss of all human characteristics and the absence of closeness is considered true closeness. Both thinkers talk about the difference between Qorb-e Farayez and Qorb-e Nawafel and they believe that Qorb-e Farayez is the manners of servitude and conditional on actions and fulfillment of obligations, but Qorb-e Nawafel is the relationship between the servant and the creator based on love, which is not included in that condition. Therefore, in Qorb-e Farayez, the servant becomes the eyes and ears of the Creator, and in Qorb-e Nawafel, God becomes the eyes and ears of the servant. Observing closeness by the servant, in the opinion of Ibn Arabi and Kashani, makes it impossible to achieve real closeness because true mystics are constantly in close observation through discovery and intuition. According to Ibn Arabi, this observation is the intuition of the manifestation of God, not the creator himself; therefore, he makes a difference between the closeness of the common people and the closeness of mystics. Both thinkers consider God-given and spiritual knowledge to be exclusive to the closeness of mystics. On the other hand, the mystic's awareness and knowledge is also considered an example of closeness. Kashani believes that in complete closeness, the seeker's soul in the place of gathering, despite the attribute of humility in its servitude, also has the attribute of perfection and ascension to high levels. However, by distinguishing this type of interpretation, Ibn Arabi believes that some great Sufis, because of their belief in closeness in the position of spiritual gathering and distance in the position of separation, have included the knowledge of distance in the matter of closeness. Discussion of Results and Conclusions As shown in the results of the research, Ibn Arabi's scientific comprehensiveness made him criticize most of the beliefs of the advanced Sufis in his works; among other things, he broke the norm about the type of perception regarding which one is closer to the situation and which one is closer to the authorities. He also considers ‘place’ for Qorb (Closeness) while the early and later Sufis consider closeness to be a mystical state. On the other hand, we also observed similarities between Ibn Arabi and Kashani regarding the Qorb-e Farayez and Nawafel. In this case, Qorb-e Nawafel is considered to be superior to Qorb-e Farayez, which is based on God's love. Kashani considers the foundation of all mystical states to be ‘love’ which is closeness under love and Qorb is also a product of God's love. The results of the research confirm that two types of knowledge are proposed by Kashani and Ibn Arabi; one is the God-given knowledge, which is specific to the close seekers, and the other is the salve (seeker) knowledge, which is considered one of the prerequisites for reaching the highest levels of mystical closeness. Qorb (Closeness or Proximity) in the Sufi dictionary is a mystical state and means obedience that brings the obeyer close to the obeyed. The authors of this study intend to investigate the opinions of Ibn Arabi and Izz al-Din Kashani about mystical closeness, the type of perception, innovation, and commonalities and differences of these two Sufi thinkers using a descriptive-analytical method based on library documents. Based on the results of the research, they consider Qorb-e Nawafel (recommendation) to be superior to Qorb-e Farayez (obligation) and link the reason of superiority to divine love. True Qorb in the view of the two is not reaching God and observing him; rather, in Kashani's opinion, this type of closeness is connected to a special passion, in ascending levels, which is continuous and permanent. In Ibn Arabi's view, mystics are constantly observing proximity, and this observation is nothing but the manifestation of God. Both of them believe that God-given knowledge is special for close people. It is one of the requirements to reach real closeness. Both believe that God-given knowledge is reserved for mystics who are close to God. By linking mystical closeness to the two categories of ‘spiritual gathering’ and ‘internal dispersion’, Kashani believes that in complete closeness, the seeker's soul in the place of gathering, despite the attribute of humility in its servitude, also has the attribute of perfection and ascension to high levels. However, by distinguishing this type of interpretation, Ibn Arabi believes that some great Sufis, because of their belief in closeness in the position of spiritual gathering and distance in the position of separation, have included the knowledge of distance in the matter of closeness. Kashani calls the manifestation in the non-material as distant manifestation, and the manifestation in material as close manifestation. Both thinkers believe that getting close to God depends on research and science in the position of servitude or worship. Keywords: Qarb, Qorbe Nawafel (Recommendation) and Farayez (Obligation), Mystical State, Ibn Arabi, Kashani. Introduction Qorb implies obedience, which causes the obeyer to be close to the obeyed. According to Seraj Tusi, one of the pioneers of Sufi, closeness is obedience that leads to obedience. Tusi lists the group of close friends in three groups: first; those who approach God with all kinds of obedience. Second; the people who, looking at anything, consider God as the cause and closer to that thing, not themselves; in the third group; the closeness of great mystics means those who have reached the end of closeness. They don't see their closeness with the destruction of God and stop recognizing the state of being close or far away due to the intensity of attraction. Most of the Sufis consider Qorb (closeness) as one of the mystical states that can be found in the mystical states through devotion to God. However, the type of perception of each Sufi expert has a relative difference. In general, because all Sufis are inspired by the source of the Islamic religion and the Holy Quran; as a result, the commonalities are more than the differences. In this regard, the present study seeks to investigate the opinions of Ibn Arabi and Izz al-Din Kashani about mystical closeness. Materials and Methods This study uses a descriptive-analytical method based on library documents to examine Ibn Arabi and Izz al-Din Kashani’s views on mystical closeness, the type of interpretation, innovation, and the commonalities and differences between these two thinkers of Sufism. The three research questions of the study are: 1) What are the views of Ibn Arabi and Izz al-Din Kashani about mystical Qorb? 2) What are the similarities and differences between the two thinkers regarding Qorb? 3) What is the innovation and distinctive type of perception in the thought of Ibn Arabi and Kashani about Qorb? The basis of the comparative discussion in this study is the American Comparative School of René Wellek (as cited in Lawall, 1988). The theoretician of this school believes that in this type of research, geographical borders and national occasions are removed. Unlike the French comparative school, which emphasizes limiting two comparative thoughts to a common border and the richness of the national language, the American school has no borders. The latter does not recognize and examine cultural relations and human thoughts as a whole without paying attention to historical relations and proving the impactful relations of two cultures and two thinkers across borders. Research Findings In Izz al-Din Kashani’s view, Qorb is a mystical state and under the center of love. According to Ibn Arabi, the Qorb of the infinite (regardless of time) is among the authorities, but the Qorb of matter is considered a mystical condition. In Ibn Arabi's opinion, Qorb is desirable, like the attribute of a servant who is close to God. In Kashani's view, the loss of all human characteristics and the absence of closeness is considered true closeness. Both thinkers talk about the difference between Qorb-e Farayez and Qorb-e Nawafel and they believe that Qorb-e Farayez is the manners of servitude and conditional on actions and fulfillment of obligations, but Qorb-e Nawafel is the relationship between the servant and the creator based on love, which is not included in that condition. Therefore, in Qorb-e Farayez, the servant becomes the eyes and ears of the Creator, and in Qorb-e Nawafel, God becomes the eyes and ears of the servant. Observing closeness by the servant, in the opinion of Ibn Arabi and Kashani, makes it impossible to achieve real closeness because true mystics are constantly in close observation through discovery and intuition. According to Ibn Arabi, this observation is the intuition of the manifestation of God, not the creator himself; therefore, he makes a difference between the closeness of the common people and the closeness of mystics. Both thinkers consider God-given and spiritual knowledge to be exclusive to the closeness of mystics. On the other hand, the mystic's awareness and knowledge is also considered an example of closeness. Kashani believes that in complete closeness, the seeker's soul in the place of gathering, despite the attribute of humility in its servitude, also has the attribute of perfection and ascension to high levels. However, by distinguishing this type of interpretation, Ibn Arabi believes that some great Sufis, because of their belief in closeness in the position of spiritual gathering and distance in the position of separation, have included the knowledge of distance in the matter of closeness. Discussion of Results and Conclusions As shown in the results of the research, Ibn Arabi's scientific comprehensiveness made him criticize most of the beliefs of the advanced Sufis in his works; among other things, he broke the norm about the type of perception regarding which one is closer to the situation and which one is closer to the authorities. He also considers ‘place’ for Qorb (Closeness) while the early and later Sufis consider closeness to be a mystical state. On the other hand, we also observed similarities between Ibn Arabi and Kashani regarding the Qorb-e Farayez and Nawafel. In this case, Qorb-e Nawafel is considered to be superior to Qorb-e Farayez, which is based on God's love. Kashani considers the foundation of all mystical states to be ‘love’ which is closeness under love and Qorb is also a product of God's love. The results of the research confirm that two types of knowledge are proposed by Kashani and Ibn Arabi; one is the God-given knowledge, which is specific to the close seekers, and the other is the salve (seeker) knowledge, which is considered one of the prerequisites for reaching the highest levels of mystical closeness.

https://coth.ui.ac.ir/article_27807_6537a8ccbfa17ce857a1c706d483cafa.pdf

University of Isfahan Comparative Theology 2008-9651 14 29 2023 05 22 A Philosophical Analysis of the Mutual Connection Between the Soul and the Body in the Holy Quran A Philosophical Analysis of the Mutual Connection Between the Soul and the Body in the Holy Quran 121 136 27647 10.22108/coth.2023.136843.1801 FA Mostafa Azizi Alavijeh Associate Professor, Department of Philosophy, Faculty of Wisdom and Religions, Al-Mustafa Al-Alamiya University, Qom, Iran Journal Article 2023 02 19 Understanding the connection between soul and body is one of the complex issues in psychology. Psychologists emphasize the two-way connection between the soul and the body. In this research, an attempt has been made to analyze three types of links between the two in the Holy Quran: 1) the effect of the mental state on the physical state (spiritual-physical), 2) the effect of the physical state on the mental state (physical-spiritual), and 3) the effect of the mental state on another mental state (spiritual-spiritual). The verses indicating the connection between cognition and tears, the effect of sin on the face and appearance, hearing the divine verses and the trembling of the skin, and the relationship between the piety of the heart and lowering the voice, are among the signs of spiritual-physical connection. And the verses that emphasize the connection between crime and hardness of heart, and sin and rust of the heart, are a sign of physical-spiritual connection. The verses that express the connection between divine mercy and the softness of the heart, thoughtfulness, and the opening of the locks of the heart, refer to the spiritual-spiritual connection. The philosophical basis of these three types of mutual influence between the mental and physical states should be sought in the two theories of the soul’s ‘Spiritual temporarily and endurance’ and its ‘Physical temporarily and endurance’. In the present study, using the method of rational analysis, the verses related to each of the three types of links have been re-examined and their psychological foundations have been explained. Keywords: The Holy Qur'an, Soul, Body, Spirit, Mutual Influence, Transcendental Philosophy, Peripatetic Philosophy. Introduction This study aims to investigate the connection between the soul and the body in the Holy Quran as well as the sources of Islamic philosophy, especially the works of Ibn Sina and Mulla Sadra. It tries to analyze the principle of connection between the soul and the body and its different types in the Holy Quran, as well as the philosophical foundations of this two-way connection. Due to the explanation of the deep connection between the soul and the body, the impact of injuries and diseases of each of them on the other, as well as the impact of the health and vitality of each on the other have been recognized. In this regard, the relationship between the material and meta-material worlds is revealed to the reader. Based on the mutual influence of the soul and the body, the research questions of the study are: 1) How many types of influence and actions between the two are mentioned in the Holy Quran? 2) What are the philosophical foundations of this two-way influence? The present study hypothesizes that there are three types of influence/connection between the soul and the body in the Holy Quran: The effect of the mental state on the physical state (mental-physical) The effect of the physical state on mental state (physical-spiritual) The effect of one mental state on another mental state (mental-spiritual) Materials and Methods In this research, firstly, two main and important principles regarding the connection of soul and body in Islamic philosophy are considered. The Principles are: a) the theory of ‘spirituality of occurrence and spirituality of survival of the self’ which is defended by peripatetic philosophy (Hikmat Masha), and b) the theory of ‘physicality of occurrence and spirituality of survival of the self’ which is emphasized on by transcendental philosophy (Hikmat Ta'alayyah). Each of these two theories has a specific method. The first theory is based on the purely rational argument that Ibn Sina chose in the light of his philosophical foundations, and the second theory is based on the three methods of reasoning, intuition, and narration that Mulla Sadra chose. Research Findings The results of the study showed that the method of integrating reason, intuition, and narration, which is emphasized by the transcendental philosophy, is more compatible with the teachings of the Holy Quran. In this regard, the soul and the body are two aspects of a single reality, and the combination between the two is a unified combination, not a concrete combination. The signs in the holy Quran that refer to the spiritual-physical aspect include the connection between cognition and tears, the effect of sin on the face and appearance, hearing the divine verses and the trembling of the skin, and the relationship between the piety of the heart and lowering the voice. Discussion of Results and Conclusions In the Holy Quran, three important types of interaction between the soul and the body are stated: The effect of the mental state on the physical state (spiritual-physical): like the relationship between knowing the truth and the tears of the eyes (Surah Maedeh, verse 83), the relationship of the effect of sin on the face (Surah Rahman, verse 41), the connection between faith and disbelief with the whiteness and Blackness of the face, (Surah Al-Imran, verse 106). The influence of the physical state on the mental state (physical-spiritual): like the connection between crime and hard-heartedness (Surah Motaffefin, verse 14), the relationship between the angels abandoning foods and the fear of Abraham (AS) (Surah Hood, verses 70-71). The effect of the mental state on another mental state (spiritual-spiritual): like the effect of a spiritual and transcendental factor, which is the divine mercy on the mental state (Surah Al-Imran, verse 159), and the relationship between lack of forethought and locking the hearts (Surah Mohammad, verse 24). These triple connections are very compatible with the basis of transcendental philosophy, which considers the soul and the body to be two facets of one single reality. Understanding the connection between soul and body is one of the complex issues in psychology. Psychologists emphasize the two-way connection between the soul and the body. In this research, an attempt has been made to analyze three types of links between the two in the Holy Quran: 1) the effect of the mental state on the physical state (spiritual-physical), 2) the effect of the physical state on the mental state (physical-spiritual), and 3) the effect of the mental state on another mental state (spiritual-spiritual). The verses indicating the connection between cognition and tears, the effect of sin on the face and appearance, hearing the divine verses and the trembling of the skin, and the relationship between the piety of the heart and lowering the voice, are among the signs of spiritual-physical connection. And the verses that emphasize the connection between crime and hardness of heart, and sin and rust of the heart, are a sign of physical-spiritual connection. The verses that express the connection between divine mercy and the softness of the heart, thoughtfulness, and the opening of the locks of the heart, refer to the spiritual-spiritual connection. The philosophical basis of these three types of mutual influence between the mental and physical states should be sought in the two theories of the soul’s ‘Spiritual temporarily and endurance’ and its ‘Physical temporarily and endurance’. In the present study, using the method of rational analysis, the verses related to each of the three types of links have been re-examined and their psychological foundations have been explained. Keywords: The Holy Qur'an, Soul, Body, Spirit, Mutual Influence, Transcendental Philosophy, Peripatetic Philosophy. Introduction This study aims to investigate the connection between the soul and the body in the Holy Quran as well as the sources of Islamic philosophy, especially the works of Ibn Sina and Mulla Sadra. It tries to analyze the principle of connection between the soul and the body and its different types in the Holy Quran, as well as the philosophical foundations of this two-way connection. Due to the explanation of the deep connection between the soul and the body, the impact of injuries and diseases of each of them on the other, as well as the impact of the health and vitality of each on the other have been recognized. In this regard, the relationship between the material and meta-material worlds is revealed to the reader. Based on the mutual influence of the soul and the body, the research questions of the study are: 1) How many types of influence and actions between the two are mentioned in the Holy Quran? 2) What are the philosophical foundations of this two-way influence? The present study hypothesizes that there are three types of influence/connection between the soul and the body in the Holy Quran: The effect of the mental state on the physical state (mental-physical) The effect of the physical state on mental state (physical-spiritual) The effect of one mental state on another mental state (mental-spiritual) Materials and Methods In this research, firstly, two main and important principles regarding the connection of soul and body in Islamic philosophy are considered. The Principles are: a) the theory of ‘spirituality of occurrence and spirituality of survival of the self’ which is defended by peripatetic philosophy (Hikmat Masha), and b) the theory of ‘physicality of occurrence and spirituality of survival of the self’ which is emphasized on by transcendental philosophy (Hikmat Ta'alayyah). Each of these two theories has a specific method. The first theory is based on the purely rational argument that Ibn Sina chose in the light of his philosophical foundations, and the second theory is based on the three methods of reasoning, intuition, and narration that Mulla Sadra chose. Research Findings The results of the study showed that the method of integrating reason, intuition, and narration, which is emphasized by the transcendental philosophy, is more compatible with the teachings of the Holy Quran. In this regard, the soul and the body are two aspects of a single reality, and the combination between the two is a unified combination, not a concrete combination. The signs in the holy Quran that refer to the spiritual-physical aspect include the connection between cognition and tears, the effect of sin on the face and appearance, hearing the divine verses and the trembling of the skin, and the relationship between the piety of the heart and lowering the voice. Discussion of Results and Conclusions In the Holy Quran, three important types of interaction between the soul and the body are stated: The effect of the mental state on the physical state (spiritual-physical): like the relationship between knowing the truth and the tears of the eyes (Surah Maedeh, verse 83), the relationship of the effect of sin on the face (Surah Rahman, verse 41), the connection between faith and disbelief with the whiteness and Blackness of the face, (Surah Al-Imran, verse 106). The influence of the physical state on the mental state (physical-spiritual): like the connection between crime and hard-heartedness (Surah Motaffefin, verse 14), the relationship between the angels abandoning foods and the fear of Abraham (AS) (Surah Hood, verses 70-71). The effect of the mental state on another mental state (spiritual-spiritual): like the effect of a spiritual and transcendental factor, which is the divine mercy on the mental state (Surah Al-Imran, verse 159), and the relationship between lack of forethought and locking the hearts (Surah Mohammad, verse 24). These triple connections are very compatible with the basis of transcendental philosophy, which considers the soul and the body to be two facets of one single reality.

https://coth.ui.ac.ir/article_27647_527ed36272c754a16527eb9b79f59e59.pdf

University of Isfahan Comparative Theology 2008-9651 14 29 2023 05 22 Evaluation and Criticism of the Approach to the Author in the Hermeneutics of Eric Hirsch’s Objectivism with an Emphasis on the Interpretative View of Allameh Tabatabai Evaluation and Criticism of the Approach to the Author in the Hermeneutics of Eric Hirsch’s Objectivism with an Emphasis on the Interpretative View of Allameh Tabatabai 137 150 27755 10.22108/coth.2023.135600.1769 FA Khadijeh Ahmadi Bighash Assistant Professor, Department of Quran and Hadith, Faculty of Humanities, Tarbiat Modares University, Tehran, Iran Journal Article 2022 11 01 The current research aims to answer the question of how the hermeneutics of Eric Hirsch's objectivism can be criticized and evaluated based on the criteria of the author in Allameh Tabatabai's interpretive theory. A descriptive-analytical investigation of the hermeneutic view of Eric Hirsch’s objectivism shows that Hirsch, with his belief in the meaning and purpose of the author, and paying special attention to the stability of meaning and preventing the interference of the interpreter’s mental world in understanding the meaning of the work, stands against interpretive subjectivism and its consequences such as pluralism and relativism. He presents the approach to the author based on criteria such as emphasis on the author, the ability to determine the meaning, and the distinction between the meaning of the text and the reaction of the interpreter. The criticism and evaluation of his view in the interpretive theory of Allameh Tabataba'i indicates that although Hersch uses these criteria in his approach to the author in order to preserve the role and meaning of the author, he calls for a quantitative and qualitative expansion of the understanding of the text and the work without limitations. However, his author-centered point of view leads to limitations in understanding the text, wrong perceptions mixed with deviations in interpretation, or the loss of the author's intention. Keywords: Understanding the Text, Eric Hirsch, Allameh Tabatabai, Objective Hermeneutics, Emphasis on the Author. Introduction Hermeneutics is the science of understanding and interpretation, which has faced many disputes and conflicts in its history, and theorists' opinions on the mission of hermeneutics and its scope have been widely different. Among the theoreticians of this knowledge, is the American Eric Hirsch, who has made a significant contribution to the evolution of hermeneutics. By criticizing the foundations of philosophical hermeneutics, Eric Hirsch emphasizes the author's understanding and interpretation and points out the necessity of having rules and criteria in the author's interpretation, under which the correctness and validity of the interpretations can be guaranteed and various interpretations can be measured. Criticism and evaluation of the criteria of the approach to the author in Hirsch's view in the interpretive theory of Allameh Tabatabai indicates that in discovering the meaning of the text, one cannot be satisfied only with understanding the meaning by the text or the commentator, because the purpose of interpretation is to understand the meaning conveyed by the author. Hirsch, by presenting his criteria in the approach to the author, believes that the meaning conveyed by the author is fixed and comprehensible to others. Materials and Methods The present descriptive-analytical study aims to answer the question of how the criteria of the approach to the author in the hermeneutics of Eric Hirsch's objectivism can be criticized and evaluated in the interpretative theory of Allameh Tabatabai. In this study, library sources were used for data collection. Research Findings The results of the study showed that although Hirsch has tried to express the meaning of the text in the context of the author's intention by considering the author, the criticism and evaluation of his opinion with the perspective of the author in the interpretive theory of Allameh Tabatabai reveals an objectivist hermeneutic. Hirsch creates limitations in the understanding of the author's meaning. He emphasized the author as his first criterion, and the understanding of all elements is based on the understanding of the author, in such a way that it is not possible to understand the meanings without the author. But Allameh Tabatabai, in addition to emphasizing the author, considers other elements, including relying on the text, to be effective in understanding the meaning. The ability to determine dogmatism in the expression of meaning is another criterion of Hirsch in the approach to the author, which indicates the existence of a definite and common meaning. Hirsch's dogmatic thinking and determination of meaning are such that some important issues, such as meta-rational ones, in discovering and creating meaning are neglected. The criterion of distinguishing between the meaning of the text and the reaction of the commentator is another criterion of Hirsch in the approach to the author because the reaction of the commentator to the topic of discussion creates another type of meaning that may be against the intended meaning of the author. Allameh Tabatabai believes that due to the indeterminacy of the meaning for each author, it is not possible to distinguish between the meaning of the text and what each author presents in the text. By preserving the text, the teachings of the Holy Quran have the ability to be universal and as a guidance program. Discussion of Results and Conclusions Criticism and evaluation of the criteria of the approach to the author in Hirsch's view in the interpretive theory of Allameh Tabatabai indicate that in discovering the meaning of the text, one cannot be satisfied only with the understanding of the meaning by the text or the commentator, because the purpose of interpretation is to understand the meaning conveyed by the author. Hirsch believes that the meaning of the author is fixed and comprehensible to others. In this way, the meaning is divided into two conscious and unconscious parts. The conscious meaning is the meaning that the author pays attention to and intends when composing the text, but the unconscious meaning is not the intention of the author, but the mentality and environmental conditions the interpreter is involved in it. Therefore, Hirsch understands the meaning of the author including his conscious intention and will. Thus, the unconscious meaning, although plays a role in understanding the author's meaning, is not known. The current research aims to answer the question of how the hermeneutics of Eric Hirsch's objectivism can be criticized and evaluated based on the criteria of the author in Allameh Tabatabai's interpretive theory. A descriptive-analytical investigation of the hermeneutic view of Eric Hirsch’s objectivism shows that Hirsch, with his belief in the meaning and purpose of the author, and paying special attention to the stability of meaning and preventing the interference of the interpreter’s mental world in understanding the meaning of the work, stands against interpretive subjectivism and its consequences such as pluralism and relativism. He presents the approach to the author based on criteria such as emphasis on the author, the ability to determine the meaning, and the distinction between the meaning of the text and the reaction of the interpreter. The criticism and evaluation of his view in the interpretive theory of Allameh Tabataba'i indicates that although Hersch uses these criteria in his approach to the author in order to preserve the role and meaning of the author, he calls for a quantitative and qualitative expansion of the understanding of the text and the work without limitations. However, his author-centered point of view leads to limitations in understanding the text, wrong perceptions mixed with deviations in interpretation, or the loss of the author's intention. Keywords: Understanding the Text, Eric Hirsch, Allameh Tabatabai, Objective Hermeneutics, Emphasis on the Author. Introduction Hermeneutics is the science of understanding and interpretation, which has faced many disputes and conflicts in its history, and theorists' opinions on the mission of hermeneutics and its scope have been widely different. Among the theoreticians of this knowledge, is the American Eric Hirsch, who has made a significant contribution to the evolution of hermeneutics. By criticizing the foundations of philosophical hermeneutics, Eric Hirsch emphasizes the author's understanding and interpretation and points out the necessity of having rules and criteria in the author's interpretation, under which the correctness and validity of the interpretations can be guaranteed and various interpretations can be measured. Criticism and evaluation of the criteria of the approach to the author in Hirsch's view in the interpretive theory of Allameh Tabatabai indicates that in discovering the meaning of the text, one cannot be satisfied only with understanding the meaning by the text or the commentator, because the purpose of interpretation is to understand the meaning conveyed by the author. Hirsch, by presenting his criteria in the approach to the author, believes that the meaning conveyed by the author is fixed and comprehensible to others. Materials and Methods The present descriptive-analytical study aims to answer the question of how the criteria of the approach to the author in the hermeneutics of Eric Hirsch's objectivism can be criticized and evaluated in the interpretative theory of Allameh Tabatabai. In this study, library sources were used for data collection. Research Findings The results of the study showed that although Hirsch has tried to express the meaning of the text in the context of the author's intention by considering the author, the criticism and evaluation of his opinion with the perspective of the author in the interpretive theory of Allameh Tabatabai reveals an objectivist hermeneutic. Hirsch creates limitations in the understanding of the author's meaning. He emphasized the author as his first criterion, and the understanding of all elements is based on the understanding of the author, in such a way that it is not possible to understand the meanings without the author. But Allameh Tabatabai, in addition to emphasizing the author, considers other elements, including relying on the text, to be effective in understanding the meaning. The ability to determine dogmatism in the expression of meaning is another criterion of Hirsch in the approach to the author, which indicates the existence of a definite and common meaning. Hirsch's dogmatic thinking and determination of meaning are such that some important issues, such as meta-rational ones, in discovering and creating meaning are neglected. The criterion of distinguishing between the meaning of the text and the reaction of the commentator is another criterion of Hirsch in the approach to the author because the reaction of the commentator to the topic of discussion creates another type of meaning that may be against the intended meaning of the author. Allameh Tabatabai believes that due to the indeterminacy of the meaning for each author, it is not possible to distinguish between the meaning of the text and what each author presents in the text. By preserving the text, the teachings of the Holy Quran have the ability to be universal and as a guidance program. Discussion of Results and Conclusions Criticism and evaluation of the criteria of the approach to the author in Hirsch's view in the interpretive theory of Allameh Tabatabai indicate that in discovering the meaning of the text, one cannot be satisfied only with the understanding of the meaning by the text or the commentator, because the purpose of interpretation is to understand the meaning conveyed by the author. Hirsch believes that the meaning of the author is fixed and comprehensible to others. In this way, the meaning is divided into two conscious and unconscious parts. The conscious meaning is the meaning that the author pays attention to and intends when composing the text, but the unconscious meaning is not the intention of the author, but the mentality and environmental conditions the interpreter is involved in it. Therefore, Hirsch understands the meaning of the author including his conscious intention and will. Thus, the unconscious meaning, although plays a role in understanding the author's meaning, is not known.

https://coth.ui.ac.ir/article_27755_afe5cd014f1dc5aa3a0dddc9f9231fb9.pdf

University of Isfahan Comparative Theology 2008-9651 14 29 2023 05 22 An Approach to the Intellectual Evolution of Ahl-e Haqq (Yarsanian Religion) from its Advent to the Present Era An Approach to the Intellectual Evolution of Ahl-e Haqq (Yarsanian Religion) from its Advent to the Present Era 151 168 27924 10.22108/coth.2023.137386.1818 FA Mansour Rostami Ph. D. Graduated of Philosophy, Department of Islamic Philosophy and Theology, Payam Noor University, South Tehran Branch, Tehran, Iran Journal Article 2023 04 17 The present study explains the causes of the intellectual changes of Ahl-e Haqq from its beginning to the present era using a descriptive-analytical method and a review of its main texts. The Yarsanians (Ahl-e Haqq) have linked the origin of their religion to the era of Imam Ali (AS) based on the manifestation of God's nature and attributes. At the beginning of its formation, this religion had a thought similar to Kisanian. Belief in three infallible imams was one of the religious features of this religion in the early centuries. In the 11th century, due to intellectual developments, the Yarsanians were inclined towards the Imamiyyah approach and the thinking of Sufis and mystics. This study answered the question that, according to the texts of Ahl-e Haqq, what the intellectual and religious developments of Ahl-e Haqq are. The findings of this research show that the period of innate emergence and the formation of families played a role in the evolution of this religion. In the era of Sultan Ishaq, the arrogance about the religious authorities intensified compared to the previous periods, and from the 11th century onwards, the intensity of the arrogance about the leaders of this religion decreased a little. Examining the attitude of Ahl-e Haqq in different periods is another goal of this study. Keywords: Yarsanian Religion, Ahl-e Haqq, Sultan Ishaq, Inherent Manifestation. Introduction The present study has examined the issue that the Ahl-e Haqq religion has faced intellectual changes after its formation in the 2nd century AH due to the inherent emergence and surrounding conditions. The people of this religion had a unity of thought in the early centuries, but in the following ages, due to the establishment of Perdiori families by Sultan Ishaq and the formation of new families after Perdior, the people of Yarasan faced different divisions and different beliefs. Therefore, some groups (families) consider themselves to be an independent religion, and some consider themselves to be Shia, such as the family of Atash Begi. Due to the fact that the ritual materials are processed with the accents and dialects of the Kurdish language and are mysterious and with unfamiliar terms, ritual texts about Ahl-e Haqq have not been scientifically investigated. On the other hand, because the religious texts are not specific to a historical period, therefore, in every era where the period of innate emergence has been manifested, a theological collection has been presented by the leaders of this religion. Due to the special complexities of collections, by deciphering and analyzing their content, one can understand the thoughts of the righteous leaders and the difference in their attitudes at different ages. In this regard, the present study aims to answer the following two research questions: What factors have caused the intellectual changes in this group (religion)? Which of the Ahl-e Haqq families have approached the Imamiyyah? Materials and Methods The study uses a descriptive-analytical method. Considering that the principles of Ahl-e Haqq are specific to this religion, the related basics, concepts, and terms have been explained and defined based on the original and primary texts of Ahl-e Haqq. The opinions of the elders of this tribe have been extracted from coded texts. Concepts such as the manifestation of the essence in man, the quality of the angels’ relationship with man, as well as the knowledge of God, which must be known as the basis of the knowledge of the people of truth, have been examined in terms of meaning and concept. Research Findings The results showed that the fundamental principles of Ahl-e Haqq include the effectiveness of the manifestation of God and the relationship of the angel with man and the world. Due to the manifestation of the essence and attributes, a period of intrinsic emergence is formed, after which the elders have expressed religious knowledge in the form of verses. The principles of these foundations in the words of different periods are not processed in the same way, but in their works, while sharing the basics, we encounter different approaches. The basics of this religion were presented in a brief and summary form in the early period, and the mentioned principles were developed and deepened in the period of Perdiuri. Then, the attitude of Yarasan in the later period was faced with intellectual and belief changes and it was oriented towards the attitude of Twelver Shi'ism. In the words of the early periods and even the Perdiuri period, they often talked about three infallible Imams, but in the later religious works, they talked about the twelve Imams and the emergence of Imam Zaman (AS). The emergence of some families, such as Atash Begi, who consider themselves to be the people of the Haq Jafari religion, should be considered as the result of intellectual developments in the later periods. Two factors have played a role in the intellectual evolution of Yarasan, the people who entered this religion from other religions or sects, and the peripheral thoughts such as Sufis and mystics. Discussion of Results and Conclusions This religion had a fluid thought. Due to the fact that people from different religions have converted to this religion, and also since the leaders of this group had contact with mystics and Sufis, intellectual and belief changes are visible among them in every historical period. During different periods, the Atash Begi family considers itself Imamite Shia. The heads of this family, while adhering to the family's rituals and customs, are considerate of religious practices such as daily prayers, fasting during the holy month of Ramadan, and other religious teachings. In religious matters, this family acts under the authority of the head of the family, and in personal matters, they follow the Shia authority (Marja’a). After this family, the Shah Hayasi family considered themselves as followers of the Ahl al-Bayt (AS). The present study explains the causes of the intellectual changes of Ahl-e Haqq from its beginning to the present era using a descriptive-analytical method and a review of its main texts. The Yarsanians (Ahl-e Haqq) have linked the origin of their religion to the era of Imam Ali (AS) based on the manifestation of God's nature and attributes. At the beginning of its formation, this religion had a thought similar to Kisanian. Belief in three infallible imams was one of the religious features of this religion in the early centuries. In the 11th century, due to intellectual developments, the Yarsanians were inclined towards the Imamiyyah approach and the thinking of Sufis and mystics. This study answered the question that, according to the texts of Ahl-e Haqq, what the intellectual and religious developments of Ahl-e Haqq are. The findings of this research show that the period of innate emergence and the formation of families played a role in the evolution of this religion. In the era of Sultan Ishaq, the arrogance about the religious authorities intensified compared to the previous periods, and from the 11th century onwards, the intensity of the arrogance about the leaders of this religion decreased a little. Examining the attitude of Ahl-e Haqq in different periods is another goal of this study. Keywords: Yarsanian Religion, Ahl-e Haqq, Sultan Ishaq, Inherent Manifestation. Introduction The present study has examined the issue that the Ahl-e Haqq religion has faced intellectual changes after its formation in the 2nd century AH due to the inherent emergence and surrounding conditions. The people of this religion had a unity of thought in the early centuries, but in the following ages, due to the establishment of Perdiori families by Sultan Ishaq and the formation of new families after Perdior, the people of Yarasan faced different divisions and different beliefs. Therefore, some groups (families) consider themselves to be an independent religion, and some consider themselves to be Shia, such as the family of Atash Begi. Due to the fact that the ritual materials are processed with the accents and dialects of the Kurdish language and are mysterious and with unfamiliar terms, ritual texts about Ahl-e Haqq have not been scientifically investigated. On the other hand, because the religious texts are not specific to a historical period, therefore, in every era where the period of innate emergence has been manifested, a theological collection has been presented by the leaders of this religion. Due to the special complexities of collections, by deciphering and analyzing their content, one can understand the thoughts of the righteous leaders and the difference in their attitudes at different ages. In this regard, the present study aims to answer the following two research questions: What factors have caused the intellectual changes in this group (religion)? Which of the Ahl-e Haqq families have approached the Imamiyyah? Materials and Methods The study uses a descriptive-analytical method. Considering that the principles of Ahl-e Haqq are specific to this religion, the related basics, concepts, and terms have been explained and defined based on the original and primary texts of Ahl-e Haqq. The opinions of the elders of this tribe have been extracted from coded texts. Concepts such as the manifestation of the essence in man, the quality of the angels’ relationship with man, as well as the knowledge of God, which must be known as the basis of the knowledge of the people of truth, have been examined in terms of meaning and concept. Research Findings The results showed that the fundamental principles of Ahl-e Haqq include the effectiveness of the manifestation of God and the relationship of the angel with man and the world. Due to the manifestation of the essence and attributes, a period of intrinsic emergence is formed, after which the elders have expressed religious knowledge in the form of verses. The principles of these foundations in the words of different periods are not processed in the same way, but in their works, while sharing the basics, we encounter different approaches. The basics of this religion were presented in a brief and summary form in the early period, and the mentioned principles were developed and deepened in the period of Perdiuri. Then, the attitude of Yarasan in the later period was faced with intellectual and belief changes and it was oriented towards the attitude of Twelver Shi'ism. In the words of the early periods and even the Perdiuri period, they often talked about three infallible Imams, but in the later religious works, they talked about the twelve Imams and the emergence of Imam Zaman (AS). The emergence of some families, such as Atash Begi, who consider themselves to be the people of the Haq Jafari religion, should be considered as the result of intellectual developments in the later periods. Two factors have played a role in the intellectual evolution of Yarasan, the people who entered this religion from other religions or sects, and the peripheral thoughts such as Sufis and mystics. Discussion of Results and Conclusions This religion had a fluid thought. Due to the fact that people from different religions have converted to this religion, and also since the leaders of this group had contact with mystics and Sufis, intellectual and belief changes are visible among them in every historical period. During different periods, the Atash Begi family considers itself Imamite Shia. The heads of this family, while adhering to the family's rituals and customs, are considerate of religious practices such as daily prayers, fasting during the holy month of Ramadan, and other religious teachings. In religious matters, this family acts under the authority of the head of the family, and in personal matters, they follow the Shia authority (Marja’a). After this family, the Shah Hayasi family considered themselves as followers of the Ahl al-Bayt (AS).

https://coth.ui.ac.ir/article_27924_6e06c0adedfff1f988bfb87cc387d97e.pdf