چکیده:
The three aspects mentioned by the deniers of the relation between mysticism and political power are as follows: considering mysticism as the result of historical-social circumstances, denying the relation between mysticism and political power, and regarding this relation destructive if it exists. It seems that these perspectives have been involved in the methodological and cognitive struggles of the West instead of being the result of an investigation free from presuppositions; these presuppositions mislead the process of analysis by the incorrect comparison between the original-Islamic matters and the Western reflectional-social experiences. Therefore, in this article, criticizing these perspectives, the author believes that there is an existential relation between political power and mysticism in both social and reflectional aspects. Existential relation means that understanding the reality will create a political duty for the mystic.It is necessary to exactly study the notional concept of God due to the dereliction occurred in the introduction of this subject. First it should be proved that proving God's existence before investigating the notional concept of God is an obvious mistake; because in this case, first of all, the logical order is not considered and second of all many mistake and confusions may occur. Additionally another subject discussed is the distinction between the concept of God before and after proving His existence and also proving the impossibility of the immediate knowledge of God which is less considered in theology and philosophy of religion writings. In addition to the above discussions, this article may be a new defense for the Anselem existential demonstration as well because it shows that the criticisms posed for this demonstration may be posed only on the basis of one of the two definitions of God presented. One of the important matters for human is to become aware of God's essence, names and attributes and also understand the reality of himself. Not only has a pious and monotheist person the wish to achieve knowledge of the origin and creator of the world, others will not relax unless they become aware of themselves, their creator and their surroundings as well. The similarity between human and God has occupied the minds and words of all scholars more than other matters. The theory of Imam Khomeini, among the later scholars, about the similarity between human and God is more noticeable and considerable. Explaining the aspects of the 'similarity of soul' from the perspective of Imam Khomeini in this article, the most important conclusions of this similarity will be investigated. This investigation will more clarify the reason why he has a special attention to the 'knowledge of soul' and the similarity between human's soul and God compared with other topics. Searching for human’s specific perfection, Islamic philosophers has tracked his intellectual aspect dividing to practical and pure intellect. They believe that the result of practical intellect’s perfection and it’s dominance over animal faculties is only to open the way for human’s real perfection which occurs in the pure intellect. After passing material intellect, intellectus in habitu and actualized intellect, human being arrives at acquired intellect stamping the form of the universe on him. But Mullā sadrā holds that first after the arrival at acquired intellect’s stage the soul identifies with active intellect, then continues his perfection to arrive at "annihilation in God" which is very the knowing that the reality of the soul is pure relation to it’s creating cause. In this stage by knowing of his relational reality, gradient toward God attains intuitive knowledge of God. And because of knowledge of his pure poverty and God’s infinite independence in amount of his existential width it is called "annihilation in God".Many sciences have developed and flourished nowadays which have not existed as a scientific field in the near past. Some of these sciences are imported and have arisen from the West. For example philosophy of religion is one of these sciences. The philosophy of religion is a new science which has entered the world of Islam almost without any change and is based on the culture dominant on the West and on the Christian theology. Due to the sickly entrance of this science, the definition of the philosophy of religion presented in the world of Islam is still, after the passage of many years, a transcript of its Western essence. Therefore the common definitions of the philosophy of religion are criticized in this article, especially those of the Iranian philosophers of religion, which concentrate on the aspect of "existence". Subsequently a definition of the philosophy of religion which considers the stage of "definition an obligation" is chosen and presented; and the difference between the philosophy of religion and other homogenous sciences such as theology, the philosophy of religious episteme, and … are explained. Believing in God's existence is an essential condition for believing any affirmative statement in the two aspects of knowledge and practice; because believing any affirmative statement is equal with believing the existence of a kind of reality, and believing the existence of any kind of reality depends on the existence of an absolute and general "reality". According to the three following demonstrations, the absolute and general "reality" is identical with 'the existent necessary through itself' or God. Thus in the stage of knowledge, believing any affirmative statement depends on believing in the existence of an absolute "reality" which is God. On the other hand, in any activity, it is necessary for human being to believe many affirmative statements therefore performing any action depends on believing the existence of God. One of the debatable and new discussions proposed in Iran is secularization; and the experience of the Islamic republic of Iran and its special outcomes has created a suitable situation and a special interest to mention this subject in scientific conferences. The main purpose of this research is to investigate the role of petrifaction and heresy in secularization. There is no agreed concept for petrifaction and heresy in the debates done on this subject. I have investigated the concept of secularization as well as the two mentioned concepts in this article. Then the dimensions of the two kinds of heretical and petrifactive thoughts are briefly identified and it is proved that heresy is a factor that directly affects the process of secularization; and as the amount of heresy increases, the amount of secularization increases as well. On the other hand although petrifaction is considered a factor against secularization but in long-term, through a special mechanism and with a lower speed and an indirect method, it helps the process of secularization of religion and society.According to authentic religious texts and right reason, sending prophets and descending celestial books and legislation of law by God should have a purpose. The motivation and result of these three matters is nothing other than providing the felicity and expediency of the addressees and the obliged people. The fact that God's action has a purpose is not in contradiction with the rule of "superordinate does nothing for the sake of subordinate". This article will discuss the relation between expediency and sending the prophets, descending books and legislating laws and will more elaborately discuss the relation between expediency and the Divine law (and consequently the relation between expediency and jurisprudence).