ORIGINAL_ARTICLE
Avicenna on the Angelological Relevance of Mystical Experience
Avicenna is a renowned peripatetic philosopher whose rationality continuously draws the attention of many scholars. In many of his works, he resorts to the hierarchy of intellects (angels) to explain the process of the emanation of the multiplicity from the One, as well as the emergence of beings. As these intellects are among the ontological causes of the human soul in the arc of descent, they also guide human individuals through the arc of ascent. Angels are of two types according to Avicenna: (1) the intellects who reveal themselves to human beings via mystical experience and endow them with all the necessary means of intellectual and spiritual transcendence and (2) the celestial or heavenly souls who serve them as an examples of vision and intuition. The manifestation of intellects plays a key role in the explanation of mystical experience, because they account for the rationality of mystical experience, on the one hand, and provide a typology of mystical experiences, on the other hand, based on human existential status. Moreover, one can recognize and tackle the existing obstacles before pure vision and intuition via a study of Avicenna's ideas.
https://ri.urd.ac.ir/article_54755_ff5ce28190f8fdf4c29b6522c721f922.pdf
2017-12-01
1
24
Avicenna
Mystical experience
intellects (archangels)
celestial souls (heavenly angels)
Maryam
Zaeri Amirani
maryam.zaeri.a@gmail.com
1
PhD candidate in Philosophy of Religion and New Issues in Islamic Theology, Science and Research Branch of Islamic Azad University, Iran
AUTHOR
Enshaallah
Rahmati
n.sophia1388@gmail.com
2
Central Tehran Branch of Islamic Azad University, Iran
LEAD_AUTHOR
Mohsen
Javadi
moh_javadi@yahoo.com
3
Qom University, Iran
AUTHOR
Avicenna. 1400 AH. Avicenna's Essays. Qom: Bidar Publications.
1
————. 1360 Sh. Avicenna's Essays. Translated by Ziauddin Durri. Tehran: Markazi Publications.
2
————. 1362a Sh. Theology of Shifa. Edited by Ibrahim Madkur. Qom: Marʻashi.
3
————. 1362b Sh. Philosophical Essays. Tehran: Ilmi Publications.
4
————. 1404 AH. Annotations. Edited by Abdurrahman Badawi. Tehran: Maktab al-Alam al-Islami.
5
————. 1363 Sh. The Origin and the Return. Edited by Abdullah Nuri. Tehran: Mu’assasah Mutala‘at Eslami publication.
6
————. 1371 Sh. Discourses. Edited by Mohammad Bidarfar. Qom: Bidar Publications.
7
————. 1379 Sh. Al-Najat. Edited by Muhammad Taqi Daneshpažuh, Tehran University Publication.
8
————. 1383a Sh. Kitab al-Nafs. Edited by Mousa Amid. Hamadan: Bu Ali University Publications.
9
————. 1383b Sh. Danishnama-yi ‘Alai. Edited and annotated by Muhammad Meshka. Hamadan: Bu Ali University Publications.
10
————. 1383c Sh. A Treatise on the Truth and Quality of the Hierarchy of Beings and Concatenation of Causes and Effects. Edited by Mousa Amid. Hamadan: Bu Ali University Publications.
11
————. 1384 Sh. Remarks and Admonitions. Edited by Karim Feyzi. Qom: Matbuʻat Dini.
12
Badawi. 1978. Aristotle of Arabs. Kuwait: Al-Matbuʻat.
13
Corbin, Henri. 2005. Avicenne et le recit visionnaire. Tehran: Islamic Publications.
14
Raufimehr. 1385 Sh. “Translation of Avicenna's Couplet Known as al-ʻAyniyyah.” Hafez Journal 35.
15
ORIGINAL_ARTICLE
Reconsidering Hadith al-Iftiraq
Hadith al-Iftiraqis a famous hadith attributed to Prophet Muhammad (s) in many Shi‘i and Sunni hadith collections, as well as in heresiographical sources. Among many books written by contemporary heresiographers, few have failed to mention this hadith in their writings. Many Shi‘i and Sunni traditionists have collected the traditions that deal with the future of the Muslim ummah under such titles as the hadith of fitan (tribulations), iftiraq al-ummah (division of ummah),or ittiba‘ sunan man mada (lit., following the ways of those who have passed). However, it seems that none of the above traditions have been more welcomed by heresiographers and apologists than the hadith iftiraq al-ummah. This article will analyze this hadith and its different versions and various interpretations, especially the identity of the only sect that, according to the hadith, will be saved in the Hereafter.
https://ri.urd.ac.ir/article_54759_a96ccd3173da8a36f99c4a713a409ff1.pdf
2017-12-01
25
40
Hadith
heresiography
sect
sectarianism
Seyyed Mohammad Reza
Navvab
rezanavab@urd.ac.ir
1
PhD Candidate in Shiite Studies, University of Religions and Denominations, Iran
LEAD_AUTHOR
Ali
Aqanoori
aghanoori@urd.ac.ir
2
University of Religions and Denominations, Iran
AUTHOR
Abu Dawud, Sulayman b. al-Ash‘ath al-Sijistani. n.d. Sunan Abi Dawud, Edited by Muhammad Muhyi l-Din ‘Abd al-Hamid. Beirut:al-Maktabah al-‘Asriyyah.
1
Abu l-Ma‘ali, Muhammad. 1376 Sh. Bayan al-adyan. Edited by S. M. Dabir Siyaqi. Tehran: Rowzaneh.
2
‘Ajluni, Ismaʻil b. Muḥammad. 1352 AH. Kashf al-khifa’ wa muzil al-ilbas. Cairo: Maktabat al-Qudsi.
3
‘Alam al-Huda, Murtada b. Da‘i. 1313 Sh. Tabsirat al-‘awamm fi ma‘rifat maqalat al-anam. Edited by Abbas Iqbal. Tehran: Matba‘ah-yi Majlis.
4
Ash‘ari, Abu l-Hasan al-. 1405 AH. Maqalat al-islamiyyin wa ikhtilaf al-musallin. Edited by Muhammad Muhyi al-Din ‘Abd al-Hamid. Al-Saqqaf.
5
‘Asqalani, Ibn Hajar al-. 1407 AH. Lisan al-mizan. Beirut: Dar al-Fikr.
6
Dhahabi, Shams al-Din Muhammad al-. 1382 AH. Mizan al-i‘tidal. Beirut: Dar al-Ma‘rifah.
7
Fadlallah, Mohammad Hossein. 1405 AH. Min wahy al-Qur’an. Beirut: Dar al-Zahra’.
8
Farghal, Yahya. 1972. ‘Awamil wa ahdaf nash’at ‘ilm al-kalam fi l-Islam. Majma‘ al-Buhuth al-Islamiyyah.
9
Hakimi, Muhammad Reza. 1410 AH. Bidayat al-firaq wa nihayat al-muluk. Beirut: Dar al-Firdaws.
10
Haythami, Ali b. Abi Bakr al-. 1402 AH. Majma‘ al-zawa’id wa manba‘ al-fawa’id. Beirut: Dar al-Kutub al-‘Arabi.
11
Hurr al-‘Amili, Muhammad. 1403 AH. Wasa’il al-Shi‘ah. Edited by A. Rabbani Shirazi. Beirut: Dar Ihya’ al-Turath al-‘Arabi.
12
Ibn Abi ‘Asim, Ahmad b. ‘Amr. 1419 AH. Al-Sanad. Edited by Basim b. Faysal. Riyadh: Dar al-Sumay‘i.
13
Ibn Hazm, ‘Ali b. Ahmad. 1416 AH. Al-Fisal fi al-milal wa al-ahwa’ wa al-nihal. Edited by Muhammad Ibrahim Nasr and ‘Abd al-Rahman Amira. Beirut: Dar Jayl.
14
———. n.d. Al-Muhalla bi l-athar. Beirut: Dar al-Fikr.
15
Ibn Kathir, Isma‘il. 1402 AH. Tafsir al-Qurʾan al-ʿazim. Beirut: Dar al-Ma‘rifh.
16
Ibn Majah, Muhammad b. Yazid. Sunan Ibn Majah. Edited by Mahmud Muhammad Mahmud. Beirut: Dar al-Kutub al-‘lmiyyah.
17
Ibn Murtada. 1988. Al-Maniyyah wa al-amal. Mu’assasat al-Kitab al-Thiqafiyyah.
18
Ibn Tawus, Ali ibn Musa. 1400 AH. al-Tara’if fi ma‘rifat mazhab al-tawa’if. Qom: Matba‘at al-Khayyam.
19
Ibn al-Wazir, Muḥammad b. Ibrahim. 1406 AH. Al-ʿAwasim wa al-qawasim fi al-dhabb ʿan sunnat Abi l-Qasim. Beirut:Mu’assasat al-Risalah.
20
‘Iraqi, ‘Uthman b. ‘Abdullah. 1961 Al-Firaq al-muftariqah bayn ahl al-zaygh wa al-zandaqah. Edited by Quqluy. Ankara.
21
Isfarayini, Abu l-Muzaffar. Al-Tabsir fi al-din. Edited by Kamal Yusef al-Hut. Beirut: ‘Alam al-Kutub.
22
Khomeini, Ruhollah. 1368 Sh. Al-Makasib al-muharramah. Qom: Isma‘ilian.
23
———. 1387 Sh. Sharh chihil hadith. Tehran: Mu’assassa Nashr Athar Imam Khomeini.
24
Kirmanshahi, Muhammad ‘Ali. 1370 Sh. Khayratiyya. Qom: Ansarian.
25
Kulayni, Muhammad ibn Ya‘qub al-. 1401 AH. Usul al-Kafi. Edited by ‘Ali Akbar Ghaffari. Beirut: Dar Sa‘b.
26
Majlisi, Muhammad Baqir. 1403 AH. Bihar al-anwar. Beirut: Dar Ihya’ al-Turath al-‘Arabi.
27
Malati, Abu l-Husayn. 1993. Al-Tanbih wa al-radd ‘ala al-ahwa’ wa al-bida‘. Edited by Muhammad Zinham. Cairo: Maktabah Madbuli.
28
MMI (Mu’assasat Ma‘arif Islami). 1428 AH. Mu‘jam ahadith al-Mahdi. Qom: MMI.
29
Mutahhari, Murtada. 1368 Sh. Majmu‘a athar. Qom: Sadra.
30
Muttaqi al-Hindi, ‘Ala’ al-Din ‘Ali al-. 1413 AH. Kanz al-ʻummal fi sunan al-aqwal wa-al-afʻal, Revised by Sheikh Safwah al-Saqqa’. Beirut: M’uassasat al-Risalah.
31
Nashi al-Akbar, ‘Abd Allah al-. 1971. Masa’il al-imamah. Edited by J. van Ess. Beirut.
32
Nawbakhti, al-Hasan b. Musa al-. 1355 AH. Firaq al-Shi‘a. Tehran: Maktabah Murtadawiyyah.
33
Naysaburi, Fadl b. Shadhan al-. 1363 Sh. Al-Idah. Edited by J. H. Irmawi. Tehran: University of Tehran Press.
34
Qummi, ‘Ali b. Ibrahim al-. 1428 AH. Tafsir al-Qummi. Edited by M. Salihi Andimishki. Qom: Dhawi l-Qurba.
35
Razi, Abu Hatim al-. 1957. Kitab al-Zinah (Part III). Revised by Abdullah Salum al-Samirra’i. Cairo.
36
Razi, Fakhr al-Din al-. 1993. I‘tiqadat firaq al-muslimin wa l-mushrikin. Edited by Muhammad Zinham. Cairo: Maktabah Madbuli.
37
Subhani, Ja‘far. 1411 AH. Buhuth fi al-milal wa al-nihal. Beirut: Dar al-Islamiyyah.
38
Shahrastani, Muhammad b. ‘Abd al-Karim al-. 1363 Sh. Kitab al–Milal wa al-nihal. Edited by Muhammad b. Fathallah Badran. 3rd edition. Qom: Sharif Razi Publications.
39
Shatibi, Ibrahim b. Musa al-. 1418 AH. Al-Iʻtisam. Edited by M. T. al-Halabi. Beirut: Dar al-Ma‘rifah.
40
Shawkani, Muhammad al-. 1382 AH. Fath al-qadir. Beirut: Dar al-Ma‘rifah.
41
Shaykh al-Tusi, Muhammad b. al-Hasan al-. 1366 Sh. Al-Ras’il al-‘ashr. Qom: Mu’assasat al-Nashr al-Islamiyyah.
42
———. 1384 Sh. Al-Amali. Qom: Dar al-Kutub al-Islamiyyah.
43
Tabataba’i, Sayyid Muhammad Husayn. 1393 AH. Al-Mizan fi tafsir al-Qur’an. Beirut: Mu’assasat al-A‘lami.
44
Zayla‘i, Muhammad. n.d. Takhrij al-ahadith wa-l-athar. Edited by Sultan Bin Fahd. Riyadh: Dar Ibn Khazimeh.
45
ORIGINAL_ARTICLE
God and Man in Freudian Psychoanalysis: A Critical Examination of Freud’s The Future of an Illusion
In this article, we have attempted to scrutinize Freud’s psychological analysis of man and God. Four different interpretations of this Freudian analysis have been examined hereunder. Freud believes that religion is the outcome of wishful thinking or fear. Freud’s views on the origin of religion have been stated in a detailed fashion in his works on psychoanalysis. His The Future of an Illusion is the focus of our study of his views on God and man in this article. Freud held that the idea of God is simply a subjective illusion, since theism is only the product of father-complex. He suggested that every child is helpless, and for this reason depends upon his human father. As the child grows up, he finds that he cannot depend on his father for protection from a hostile and intolerable world. Therefore, he concocts an idea of a divine being and projects his image of his father unto a cosmic scale. He then turns to this figment of his imagination for security and comfort.
https://ri.urd.ac.ir/article_54766_0ec8c92b67aea2b7b3fbc93f65bccafd.pdf
2017-12-01
41
55
God
human being
psychoanalysis
wishful thinking
Ali
Haghi
haghi@ferdowsi.um.ac.ir
1
Ferdowsi University of Mashhad, Iran
AUTHOR
Freud, Sigmund. 1959. Collected Papers. Translated by Joan Riviere. New York: Basic Books, Inc.
1
———. 1961. The Future of an Illusion. Translated by James Strachey. New York: W. W. Norton & Company, Inc.
2
Lee, Atkinson. 1934. “The Freudian Illusion.” London Quarterly and Holborn Review 159: 507-13.
3
Moore, Dale H. 1941. “Freud and Religion.” The Personalist 22: 169-73.
4
Mozley, J. F. 1930. “Freud and Religion.” Church Quarterly Review 111: 44-64.
5
Trueblood, David. 1942. The Logic of Belief. New York: Harper and Brothers Publishers.
6
Turner, J. E. 1931. “Freud and the Illusion of Religion.” Journal of Religion 11: 212-21.
7
ORIGINAL_ARTICLE
Thinking as Evidence for the Probability of the Existence of a God: An Argument from Unnaturalness for Necessity
The objective of this article is to show that it is justified to assert that the existence of God is plausible, considering the fact that thinking itself is an immediate outcome (effect) of a thinker (cause). This idea may seem evident, but it is in fact challenged by certain claims of cognitive philosophers who aver that our knowledge of necessity and causation is, in the final analysis, bounded by our naturalness. That is to say, what we understand of necessity and causation is originally based on root-experiences we have had from the early moments of our birth onward or even before our birth. This article tries to display that giving a model for a kind of necessity which is not essentially built upon the naturalness of human experiences can negate the universality of believing in the naturalness of human understanding. With this, one can prove the probability of the existence of a Necessary Being, whose necessity is different from the so-called embodied necessity. However, the Necessary Being is not equal to all conceptions of God, but it is equal to some of them. The article concludes that the probability of the existence of God (of a particular kind) is an inevitable outcome, even with the presupposition of cognitive philosophers.
https://ri.urd.ac.ir/article_54768_0dfff54d57580753bfa52b2ac3dbb493.pdf
2017-12-01
57
66
cognitive philosophy
causation
necessity
thinking
necessary being
God
Javad
Taheri
javadtaheri1982@gmail.com
1
MA Graduate of Philosophy of Religion, Allameh Tabatabaei University, Tehran, Iran
AUTHOR
Evans, Vyvyan, Benjamin K. Bergen, and Jörg Zinken. 2006. “The Cognitive Linguistics Enterprise: An Overview.” In The Cognitive Linguistics Reader, edited by Vyvyan Evans. Equinox Publishing Company.
1
Evans, Vyvyan, and Melanie Green. 2006. Cognitive Linguistics: An Introduction. Edinburgh University Press.
2
Johnson, Mark. 1987. The Body in the Mind: The Bodily Basis of Meaning, Imagination, and Reason. Chicago: University of Chicago Press.
3
Lakoff George. 1990. “The Invariance Hypothesis: Is Abstract Reason Based on Image-Schemas?” Cognitive Linguistics 1 (1).
4
———. “The Contemporary Theory of Metaphor.” In Cognitive Linguistics: Basic Readings, edited by Dirk Geeraerts. Berlin and New York: Mouton de Gruyter.
5
Lakoff, George, and Mark Johnson. 1999. Philosophy in the Flesh. New York: Basic Books.
6
———. 2003. Metaphors We Live by. London: University of Chicago Press.
7
Sweetser, Eve. 1990. From Etymology to Pragmatics: Metaphorical and Cultural Aspects of Semantic Structure. Cambridge: Cambridge University Press.
8
Turner, Mark. 1996. The Literary Mind. New York: Oxford University Press.
9
ORIGINAL_ARTICLE
An Islamic Perspective on the Characteristics and Criteria of Good Management
This essay aims to examine the characteristics and criteria of good management as prescribed by the Qur’an and traditions, especially the sayings of Imam Ali (a) in Nahj al-balagah. These have been recommended by the aforementioned sources with the intent of creating a prosperous society. By “management” we mean the general sense of the word, which includes the management of organizations and other entities, as well as the leadership of society and the guidance of individuals in social communication. We believe that Islam is a comprehensive religion that gives importance to the rights of individuals and society. Furthermore, when it wants to make worldly, spiritual, or moral propositions, Islam always takes the purpose of man’s existence into consideration. According to Islamic teachings, without proper leadership and management, society and its members will not be able to achieve prosperity and success.
https://ri.urd.ac.ir/article_54770_535838bbe8eba6149f2b8026da7158c8.pdf
2017-12-01
67
83
Management
leadership
Society
Islam
Seyyed Mohammad Hossein
Sadat Chavoshian
smh.chavoshiyan@gmail.com
1
PhD Candidate in Comparative Study of Women in Religions, University of Religions and Denominations, Iran
LEAD_AUTHOR
Mohammad Hadi
Mofatteh
mhmofateh@qom.ac.ir
2
University of Qom, Iran
AUTHOR
Aqajani, Arash. 1385 Sh. “Tabyin wijagiha-yi mudiran az didgah-i Hadrat Ali (a) dar Nahj al-balaghah.” Andishe Sadegh 24.
1
Dilshad Tehrani, Mustafa. 1373 Sh. Prophetic. Ministry of Culture Publications.
2
———. 1377 Sh. Dawlat-i aftab. Tehran: Young Thought.
3
Harrani, al-Hassan al-. 1383 Sh. Tuhaf al-‘uqul. Habl al-Matin Publications.
4
Ibn Hisham. 1371 Sh. Sirah of the Prophet of Islam. Kharazmi Publications.
5
Jasbi, Abdullah. 1369 Sh. “Necessity and Importance of Management Based on Islam.” Economic and Management Journal 6.
6
Javadi Amuli, Abdullah. 1360 Sh. Moral Agents. Raja Publications.
7
Jokar, Lutfullah, and Furuzandeh Dehkordi. 1386 Sh. Islamic Management and Its Models. Payam-i Nur University Publication.
8
Khidmati, Abu Talib. 1381 Sh. Mudiriyyat-i alavi. Qom: Research Institute of Hawzah and University.
9
Kulayni, Muhammad b. Ya’qub. 1388 Sh. Al-Kafi. Dar Al-Kitab al-Islami.
10
Makarim Shirazi, Nasir. 1377 Sh. Tafsir Namunah. Vol. 1. Dar Al-Kitab Islami.
11
Muhammadi-Rayshari, Muhammad. 1377 Sh. Mizan al-hikmah. Dar al-Hadith Publication.
12
Mutahhari, Murtada 1347 Sh. Imam Ali: Attraction and Repulsion. Husayniyya Irshad Publication.
13
Nahj al-Balaghah. Translated by Muhammad Dashti.
14
Nassaji Zavare, Ismael. 1387 Sh. “Asib shinasi mudiriyyat.” Journal of Pasdar-i Islam 321.
15
Quchani, Mahmud.1374 Sh. Decree on the Management. State Management Training Center Publication.
16
The Quran. Translated by Yusuf Ali.
17
Shaykh Saduq, Muhammad b. ‘Ali al-. 1413 AH. Man la yahduruh al-faqih. Islamic publications Institute.
18
ORIGINAL_ARTICLE
Ways of Respecting Human Dignity in Islamic Law
Qur’anic verses and hadiths certify that Allah has bestowed dignity upon mankind. Therefore, man essentially deserves respect. Islamic law has primarily made use of two ways to safeguard human dignity. First, there are prohibitions in Islamic law that safeguard man’s dignity. Second, the penal laws of Islam restrict punishments to those cases where they are absolutely necessary. In this article, we will briefly examine these two ways.
https://ri.urd.ac.ir/article_54774_dfede63def39e889e7e0abec779e59f3.pdf
2017-12-01
85
103
Human dignity
Islamic law
penal law
prohibitions
Sorayya
Muniri
sorayyamoniri12@gmail.com
1
Islamic Azad University, Hashtrood Branch, Iran
LEAD_AUTHOR
Mohammad Reza
Kazemi Golvardi
mr_kazemigolvardi@yahoo.com
2
Islamic Azad University, Mashhad Branch, Iran
AUTHOR
Ansari, Murtada. 1410 AH. Kitab al-Makasib. Annotated by various scholars. Qom: Dar al-Kitab.
1
———. 1415 AH. Kitab al-Makasib al-muharramah wa al-bay‘ wa al-khiyarat. Qom: Shaykh Ansari Congress.
2
Bukhari, Muhammad b. Isma‘il. n.d. Sahih al-Bukhari. Beirut: Dar al-Ma‘rifah.
3
Ghazzali, Abu Hamed Muhammad. 1319 Sh. Kimiya-yi Sa‘adat. Markazi Press.
4
Hurr al-‘Amili, Muhammad. 1409 AH. Wasa’il al-Shi‘ah. Qom.
5
Javadi Amuli, Abd Allah. 1366 Sh. Karamat dar Qur’an. Raja.
6
Karaki, Ali b. al-Husayn. 1414 AH. Jami‘ al-maqasid fi sharh al-qawaid. Qom: Al al-Bayt.
7
Khomeini, Ruhullah. n.d. Tahrir al-wasilah. Qom: Dar al-‘Ilm.
8
Khu’i, Abu al-Qasim. n.d. Misbah al-faqih. Qom: Mu’assasat al-Nashr al-Islami.
9
Kulayni, Muhammad b. Ya‘qub al-. 1367 AH. Al-Furu‘ min al-Kafi. Tehran: Dar al-Kutub al-Islamiyyah.
10
Majlisi, Muhammad-Baqir. n.d. Bihar al-anwar. Tehran: Islamiyyah.
11
Makarim Shirazi, Naser. 1374 Sh. Tafsir nimunah. Tehran: Dar al-Kutub al-Islamiyyah.
12
Mawardi, Abu al-Hasan ‘Ali b. Muhammad Habib. n.d. Al-Ahkam al-sultaniyyah wa al-wilayat al-diniyyah, Qom: Daftar Tablighat Islami.
13
Muhaqqiq al-Hilli, Najm al-Din Ja‘far b. al-Hasan al-. 1408 AH. Shara’i‘ al-Islam fi masa’il al-halal wa al-haram. Qom: Ismailian Press.
14
Muqaddas Ardabili, Ahmad b, Muhammad. n.d. Zubdat al-bayan fi ahkam al-Quran. Tehran: al-Murtadawiyyah.
15
Mustafawi, Hasan. 1360 Sh. Al-Tahqiq fi kalimat al-Quran al-karim. Tehran: Bongah Tarjomeh va Nashr Kitab.
16
Nahj al-balaghah. Edited by Subhi Salih.
17
Najafi, Muhammad Hasan. 1404 AH. Jawahir al-kalam. Beirut.
18
Nuri, Husayn. 1408 AH. Mustadrak al-Wasa’il. Beirut: Al al-Bayt (a).
19
Sabuni, Muhammad Ali al-. 1401 AH. Rawa’i‘ al-bayan fi tafsir ayat al-ahkam min al-Qur’an. Beirut: Manahil al-‘Irfan.
20
Shahid al-Thani, Zayn al-Din b. Ali al-. 1413 AH. Masalik al-afham ila tanqih shara’i‘ al-Islam. Qom: Ma‘arif Islammiyyah.
21
Sajistani, Abu al-Ash‘ath. 1410 AH. Sunan Abi Dawud. Dar al-Fikr.
22
———. 1426 AH. Al-Rawdah al-bahiyyah fi sharh al-lum‘ah al-dimashqiyyah. Qom: Arghavan-e Danesh.
23
Shaykh al-Saduq, Muhammad al-. 1413 AH. Man la yahduruh al-faqih. Qom: Daftar Tablighat Islami.
24
———. 1386 AH. ‘Ilal al-shara’i‘. Qom: Davari.
25
Shirazi, Muhammad Husayn. n.d. Isal al-talib ila al-Makasib. Tehran: A‘lami.
26
Tabataba’i, Sayyid Muhammad Husayn. 1417 AH. Al-Mizan fi tafsir al-Qur’an. Qom: Intesharat Islami.
27
The Qur’an. Translated to Persian by Fuladvand.
28
Tirmidhi, Muhammad b. ‘Isa al-. 1403 AH. Sunan Tirmidhi. Beirut: Dar al-Fikr.
29
Tusi, Abu Ja‘far Muhammad b. al-Hasan. 1387 AH. al-Mabsut. Tehran: al-Murtadawiyyah.
30
Tusi, Khwaja Nasir al-Din. 1364 Sh. Akhlaq-i Nasiri. Mojtaba Minavi. Tehran: Khwarazmi.
31
Tusi, Muhammad b. ‘Ali b. Hamzah. 1408 AH. Al-Wasilah ila nayl al-fadilah. Qom: Mar‘ashi.
32
ORIGINAL_ARTICLE
Enlightenment and Islam in Iran: The Case of Mirza Fath Ali Akhundzadeh
Mirza Fath Ali Akhundzadeh is considered one of the most important and influential personalities in the religious-social life of contemporary Iran. He began his cultural activities writing dramas and criticizing the religious-social situation of the society he lived in. He said that this resembled Protestantism. In addition to this, he also dealt theoretically with the criticism of religion and issues related to it. This article is an attempt to survey the basic features of his intellectual system and his main objections to religion-in particular the religion of Islam-as they are reflected in his major works. Hence, a comprehensive view of his life as well the events that influenced his ideas have been presented herein.
https://ri.urd.ac.ir/article_54836_64a8e634002548fab2784aee0a51e4ea.pdf
2017-12-01
103
122
Akhundzadeh
Protestantism
Criticism of Religion
Islam
Arash
Tahmasb
a.tahmasb@protonmail.com
1
Independent researcher
AUTHOR
Mojtaba
Zarvani
zurvani@ut.ac.ir
2
University of Tehran, Iran
LEAD_AUTHOR
Adamiyat, Fereydun. 1349 Sh. Ideas of Mirza Fath Ali Akhundzadeh. Tehran: Kharazmi.
1
Ajudani, Mashallah. 1382 Sh. Iranian Constitution. Tehran: Akhtaran.
2
Akhundov, Mirza Fath Ali. 1971. Play of the Tale of a Miserable Man & Autobiography. Translated by Ahmad Mahdavi. Tehran: Ataee Institution.
3
Akhundzadeh, Mirza Fath Ali. 1349 Sh. Allegories. Translated by Mohammad Jaʿfar Gharajeh Daghi. Tehran: Kharazmi.
4
———. 1351 Sh. Articles. Collected by Bagher Momeni. Tehran: Ava.
5
———. 1963. New Alphabet and Writings. Baku.
6
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ORIGINAL_ARTICLE
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https://ri.urd.ac.ir/article_89620_19070778c576beea269a45eafe451af6.pdf
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