mohammad hadi moradi; mahin anafajeh
Abstract
In the holy Qur'an, perfect man is portrayed on the basis of contemplation and reasoning. However, in mysticism, perfect man is introduced in an intuitive manner. This paper aims at investigating the qualities of perfect man from these two perspectives (mysticism and reasoning). Through the examination ...
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In the holy Qur'an, perfect man is portrayed on the basis of contemplation and reasoning. However, in mysticism, perfect man is introduced in an intuitive manner. This paper aims at investigating the qualities of perfect man from these two perspectives (mysticism and reasoning). Through the examination of these perspectives we arrive at this conclusion that mysticism and the Qur'an are not separate. It may be true that the reasoning dimension of perfect man is highlighted in the Qur'an, but this does not mean that the Qur'an has been oblivious to the mystical aspect. IbnArabi has pointed to this issue and is in the belief that divine words can be interpreted from both reasoning and intuitive viewpoints and based on the understanding of the reader. Moreover, the mystical dimension of perfect man is not devoid of reasoning, particularly because the primary stages of mysticism are based upon reasoning and rational knowledge. Then, the point deserving attention is that the outcome of investigating the perfect man from these two perspectives has been the same: perfect man has the power to dominate the universe, and as the men of wisdom put it, "the heavens of existence turn around him".
mohamad javad rudgar
Abstract
Theory of leadership and guardianship is based upon Quranic verses and the traditions of the Prophet (PBUH) and the descendants of Imam Ali (PBUH); this theory can be understood and proved with an inner-religious attitude and it is a rational-epistemological necessity and guarantees the continuation ...
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Theory of leadership and guardianship is based upon Quranic verses and the traditions of the Prophet (PBUH) and the descendants of Imam Ali (PBUH); this theory can be understood and proved with an inner-religious attitude and it is a rational-epistemological necessity and guarantees the continuation of prophetic mission – which can be logically and clearly explained and defended with an outer-religious approach; this theory is also one of the requirements of ‘innate disposition’ and the inner truth of religious law. Therefore, the theory of leadership and guardianship is a sacred, primary and theologic theory rather than being conventional, secondary and jurisprudential. This theory has ideological, moral and spiritual aspects as well as dimensions related to legal rulings and jurisprudence and these are responsible for the interpretation of religion, defending religious law, performing God’s prescriptions, administering justice and ensuring mental and spiritual guidance; furthermore, leadership and guardianship complete the religion and the bounties of God and are the indication of the true Islam favored by God which is His promise and a divine order; the leader or guardian has the following real qualities: innocence, knowledge of religion, religious rulings, politics and spirituality and he should be appointed and have a high scientific rank. Relying on these, we can make a logical and historical critique of the competing theories like theories of electing, setting up a council, caliphate as political leadership and the lack of proof for tradition of the Imam and the leader. The present paper has attempted to investigate these from logical, historical and sociological perspectives.
