List of Articles ظاهر و باطن

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  1 - رابطه لفط و معنی در حکمت متعالیه و مقایسه آن با نظرات امام خمینی
  abuozar kazemian suraki Mohammadhosin irandoost
  چکیده: در فضای اسلامی یکی از مهمترین منابع معتبر قرآن و سنت معصومین(علیهم السلام) است، یکی از مشکلات قابل توجه در حکمت اسلامی، ترجمه متون دینی است، در میان حکمای اسلامی روش‌های مختلفی در ترجمه متون دینی بکار رفته است، که یکی از روش‌های متداول میان حکما «قاعده‌ی و More

  چکیده: در فضای اسلامی یکی از مهمترین منابع معتبر قرآن و سنت معصومین(علیهم السلام) است، یکی از مشکلات قابل توجه در حکمت اسلامی، ترجمه متون دینی است، در میان حکمای اسلامی روش‌های مختلفی در ترجمه متون دینی بکار رفته است، که یکی از روش‌های متداول میان حکما «قاعده‌ی وضع الفاظ برای ارواح معانی» است که می‌توان مبدع این روش را غزالی دانست و صدرالمتالهین از جمله کسانی است که با متناسب دانستن این قاعده، برمبانی فلسفی خود، از این قاعده بهره‌های بسیاری برده است. در این مقاله نظرات حضرت امام خمینی(ره) فیلسوف و عارف نامدار در عصر حاضر پرداخته شده است و نظرات و آراء ایشان از طریق روش کتابخانه‌ای تهیه و جمع آوری شده است. ایشان به تبعیت از حکمت متعالیه، بعد از بیان اینکه ترجمه متون دینی بالاخص قرآن که دارای بطون مختلف است، باید هدف و مقصود از نزول برای ما روشن شود و این امر جز عبور از ظاهر و رسیدن به باطن محقق نمی‌شود، و بهترین قاعده برای رسیدن به بطون الفاظ، قاعده‌ی وضع الفاظ برای ارواح معانی است، که باید بر اساس حقیقت تشکیکی معانی طولی در نظر گرفته شود و ظاهر الفاظ نیز باید حفظ شود و رسیدن به بطون جز توسط راسخان در علم و کسانی که منحرف و معوج نباشند، ساخته نیست. Manuscript profile
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  2 - Religion as Viewed by Sufism
  Mohammad Yousef Nayyeri Maryam Elahizadeh
  As with their other doctrines which are based on another world beyond this tangible one, the Sufis think of religion as having an inner nature in addition to its outward appearance. In their opinion, the outward appearance of the religion, cut off from its inner nature, More

  As with their other doctrines which are based on another world beyond this tangible one, the Sufis think of religion as having an inner nature in addition to its outward appearance. In their opinion, the outward appearance of the religion, cut off from its inner nature, is a framework with no value in itself and can lead its believers neither to their destination nor to their goals. In their religious discourse, inner nature and appearance, principles and commandments, and theory and practice are blended together. They conceive the true meaning of the religion as revelatory certitude and serving people and put more emphasis on the latter, i.e. serving people. The writers, throughout this essay, are seeking to discover the true manifestation of religion. In conducting this research, the researchers have relied mainly on quotations and works of the greatest Muslim Mystics of 2nd to 5th centuries (AH) – Bayazid Bastami, Abul-Hassan Kharaqani, Abū Saʿīd Abi’l-Khayr, Imam Mohammad Ghazālī and Ayn-al-qożāt Hamadānī. Manuscript profile
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  3 - Heart of Man and Its Place in Islamic Mysticism
  Morteza Shajari Zahra Gwezli
  Islamic mystics, by citing to the recit (Hadith) ‘God created man in His (own) image’, believe that the man is a God-displaying mirror. According to them, there are various Divine names, attributes and manifestions, so the reality of man is one-many that rec More

  Islamic mystics, by citing to the recit (Hadith) ‘God created man in His (own) image’, believe that the man is a God-displaying mirror. According to them, there are various Divine names, attributes and manifestions, so the reality of man is one-many that receives various names because of various manifestions. Most of the Muslim mystics believe that the reality of man is his heart and call its manisfestion ‘Latāyef sabae’ (seven subtleties). These subtleties are as follows: nature, soul, reason, heart, secret, hidden secret and the most hidden state. In disciplined Sufi practice (suluk), these seven stages are considered as the stages of man’s perfection. If the ‘soul’ of man perfects his talent, strengthens his power of illumination and becomes a God-displaying mirror, then his soul will be called ‘heart’ that is the meeting point of esoteric and external worlds. At this time, he will be God’s Throne. The persent article, by considering the reality of ‘heart’from Muslim mystics’ points of view, tries to analyze ‘Latāyef sabae’ (seven subtleties) in the arcs of descent and ascent. ____________________ Manuscript profile