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Qur'anic documents and anthropological narratives of Allameh Hassanzadeh Amoli

Number of pages: 126 File Format: word File Code: 32741
Year: 2014 University Degree: Master's degree Category: Philosophy - Ethics
Tags/Keywords: anthropology - breath - Documentation - Hassan Hassanzadeh - human - Intuitive anthropology - narrative - perfect human - Philosophical anthropology - Quranic - Quranic documents
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  • Summary of Qur'anic documents and anthropological narratives of Allameh Hassanzadeh Amoli

    Master's Thesis in Sufism and Islamic Mysticism

    Abstract

     

    This research in the field of anthropology deals with Qur'anic sources and anthropological narratives from the point of view of Allameh Hassanzadeh, which explains in general The subject, purpose, necessity of anthropology and. Due to its foundational nature compared to other sciences, in the first chapter it deals with the types of philosophical, religious, scientific and mystical anthropology and emphasizes the superiority of religious anthropology over other schools due to its mastery, comprehensiveness and attention to all human dimensions, and the Qur'anic and narrative documents that are mentioned in Allameh's works on the importance of anthropology, in the second chapter, it examines the truth of man and its degrees from the physical order and its imaginary, intellectual and suprarational abstraction, and in the fourth chapter, the compatibility of human truth with The universe is discussed as a comprehensive universe, and in the fifth chapter, the truth of resurrection, which is a part of human affairs, is discussed, and finally, in the sixth chapter, it is discussed about the perfect human being, which is the fruit of existence and the embodiment of the atom of the divine names. style="direction: rtl;">

    Definition and explanation of the topic

    Among the three central and fundamental topics in human thought, namely God, man and the world, important questions have been raised throughout history and in all human societies, and all human intellectual efforts seek correct and appropriate answers to them. Human knowledge as the other side of the coin of God's knowledge has been and still is of special importance. And it can be said that anthropology is one of the most important and ancient sciences, because man has always sought to find the origin of his origin, and for this purpose, he has created many legends and stories. Knowing the truth of man, the way he started and started his life, his destiny and end, and his position in the system of existence are among the issues that have been of interest both in the East and in the West, both in monotheistic religions such as Islam, Christianity and Judaism, and non-monotheistic religions such as Hinduism and Buddhism (with different attitudes) and in philosophical and mystical schools. Therefore, today this issue is so wide that in general, any knowledge system that examines man, dimension or dimensions of his existence or a certain group and stratum of human beings can be called "anthropology". This category can be divided into experimental, philosophical, mystical, and religious anthropology based on "method":

    a) Experimental or scientific anthropology; It is a type of anthropology that examines human beings with an experimental method,

    b) intuitive or mystical anthropology; In mystical anthropology, on the basis of face-to-face science, the study and discussion about man and the introduction of the perfect man, as well as the way man achieves perfection, are discussed.

    c) Philosophical anthropology; Philosophical anthropology, based on its nature, seeks to know the nature of man as a true proposition. This type of knowledge considers all past, present and future human beings as examples of its subject, and its method is reasoning and benefiting from reason. In philosophical anthropology, there are issues such as does a human being have another area, such as the soul, in addition to the body? If there are many aspects of his existence, which one of them constitutes the truth of man? c) What is the definition of self and the proofs of its existence and celibacy? d) How is the relationship between soul and body? e) Which of the soul and body are the first in creation? and.

    d) religious anthropology; In this type of anthropology, various human dimensions, characteristics, truths and values ??are obtained by referring to sacred religious texts - books and traditions - and by employing other necessary methods.

    There is no doubt that human knowledge, whether experimental, philosophical, or even mystical, is not free of illusions and fallacies, so any problem that is compatible with divine revelation and religious texts and makes his way clearer will be more reassuring for him. and among our thinkers, among all the methods, the presentation of scientific achievements on religious and divine texts has been very important.Therefore, we decided to examine this issue from the point of view of Allameh Hassanzadeh Amoli, who for many years has been investigating issues on the basis that the Qur'an, mysticism, and evidence are not separate from each other. Mystical books have been proposed, they have always faced criticism that they are far from Quranic and narrative teachings. Therefore, the expression of the Quranic and narrative documentation of anthropological topics can eliminate this ambiguity. And as it was said, Allameh Hassan Zadeh Amoli himself has been interested in the field of Quran, philosophy, mysticism and other sciences for many years, and he has combined the Qur'an, mysticism, and proofs. Therefore, the expression and summarization of the Quranic and narrative documentation of anthropological topics in his works can be considered as a part of the answer in reaching that lofty goal.

    And with very little wealth, in the light of the grace of the Holy Prophet (PBUH), I tried to present material worth the amount of talent from the books and letters of the divine sage Allameh Hassanzadeh Amoli and other compilations that have been written in relation to this topic, so that it will be accepted and how it will be perceived. My destination and I'm new to travel

    3. Research questions

    a) The main research question

    1. What are the Qur'anic and narrative documents of Allameh Hassanzadeh in the subject of anthropology?

    b) Sub-questions of the research

    1. What is anthropology and how is it drawn from the perspective of Allameh Hassanzadeh?

    2. From the perspective of Allameh Hassanzadeh, how is the nature and levels of human existence and perception drawn according to the Quranic and narrative documents?

    3. According to Allameh Hassanzadeh, what is the position of human being in existence according to Quranic and narrative documentation?

    4. According to Allameh Hassanzadeh Amoli, how are the states of man in the resurrection drawn according to the Qur'anic and narrative documentation? 5. What are the Qur'anic and narrative documentations of the truth and affairs of the perfect human being from the point of view of Allameh Hassanzadeh? 4. Hypothesis

    A) The main hypothesis of the research

    Given that the research is descriptive about the hypothesis, it can be said that by studying and researching the works and writings of Allameh, it seems that in most of the issues of human sciences, especially anthropology, he presented and documented intuitive and evidential issues based on the verses of the Qur'an and hadiths

    b) Sub-hypotheses of the research

    In quoting verses of the Qur'an and hadiths, Allama's main aim was to add to the effect of his speech and encourage the reader to accept philosophical and mystical opinions, and on the other hand, in front of the opponents of philosophy and mysticism, he used the verses and hadiths as evidence of his philosophical and mystical thoughts and made the divine word confirm his words. Also, another important point related to this question is to state that the use of verses and narrations in Allameh's works and character and science are mainly used to explain the compatibility between reason, revelation, and intuition. Based on this, he has established a method that includes reasoning, intuition, and divine texts (Quran and hadiths). According to the research conducted, the reflection of the divine word and hadiths of Ahl al-Bayt in the works of Allameh Hassanzadeh Amoli shows his special attention to the Quran and hadiths. Allameh uses the divine word to confirm his philosophical and mystical opinions and with rational and They do this logically and based on the appearance of the word, and they avoid any interpretation that is not concerned with the literal meaning of the Quranic verses and hadiths.

    Allameh, like Islamic sages and thinkers, and perhaps with more effort, pursues the integration of religion, philosophy, and mysticism, and the adaptation of religious teachings with philosophical and mystical foundations. He wants to bring the reasonable and the movable closer together and make the Qur'an and evidence his support and reasonable and evident knowledge.

  • Contents & References of Qur'anic documents and anthropological narratives of Allameh Hassanzadeh Amoli

    List:

    Generalities

    1. Definition and explanation of the subject. 2

    2. Specific reasons for choosing the subject. 3

    3. Research questions. 4

    4. Hypothesis. 4

    5. Necessary assumptions of research. 6

    6. Research background. 6

    7. The main objectives of the research. 7

    8. The importance of research. 7

    9. The benefit of research. 8

    Chapter One: The Nature of Anthropology

    1. Anthropology. 10

    2. Anthropological approaches based on method. 10

    2-1. Experimental or scientific anthropology. 11

    2-2. Intuitive or mystical anthropology. 11

    2-3. Philosophical anthropology. 12

    2-4. Religious anthropology. 13

    3. Superiority of religious anthropology. 14

    3-1. comprehensiveness 14

    3-2. Attention to the origin and resurrection. 15

    3-3. mastery 15

    3-4. Structural insight. 15

    4. Anthropology from Allameh Hassanzadeh's point of view. 16

    4-1. Human knowledge through the knowledge of God 18

    4-2. The superiority of human knowledge over other sciences. 19

    4-3. Quranic and narrative documents on the necessity of human knowledge. 20

    5. Result. 25

    Chapter Two: Human Nature

    Income. 27

    1. Man is a natural and supernatural being. 28

    1-1. Definition of the human soul (supernatural dimension) 29

    2. Existential levels of man. 30

    2-1. A narrative about the multilevel nature of human supernatural truth. 31

    2-2. Qur'anic and narrative documents on purgatory and intellectual celibacy of the soul. 35

    2-2-1. Quranic verses. 36

    2-2-2.  Hadiths 39

    2-3. Narrative documents on the super celibacy of the soul. 45

    3. Human existence levels from another perspective. 51

    3-1. Human souls and the reason for their multiplicity. 51

    3-2. Other levels of human and its head. 57

    3-2-1. Levels of self in mysticism. 58

    3-2-2. Levels of self in philosophy. 58

    4. The relationship between soul and body. 59

    4-1. afterlife body 61

    5. General levels of human perception. 64

    6. True definition of man. 65

    7. Result: 66

    Chapter Three: Man and the World

    Income. 68

    1. Levels of existence and the world. 68

    1-1. Hazrat Khums in mysticism. 68

    1-1-1. Hazrat first 69

    e) Non-applicability of the Holy Prophet to the absolute unseen from Caesar's point of view. 71

    1-1-2. Hazrat II (order of spirits) 71

    1-1-3. The Third Prophet (Example) 72

    1-1-4. The Fourth Prophet (rank of the world of bodies) 72

    1-1-5. The fifth Prophet (the rank of a perfect human being) 72

    1-2. The four levels of the universe according to philosophers. 73

    1-2-1. Alam Nasut 73

    1-2-2. Kingdom world. 73

    1-2-3. world of strength 74

    1-2-4. theological scholar 74

    2. Conformity of the levels of man with existence (conformity) 74

    2-1. Man is an identity extending from the carpet to the throne. 76

    2-2. Comparison of being and the soul of a person. 77

    3-1. The relationship between human perception and levels of the world. 78

    3-2. Human's relationship with existence in the complete order of perception. 78

    4. Result. 79

    Chapter Four: Man and Resurrection

    Income. 81

    1. The nature of death. 81

    1-1. The difference between death and death. 82

    1-2. The nature of death in narrations. 82

    2. The grave and Purgatory in the example of the soul. 84

    2-1. The real and virtual grave and that the real grave is purgatory. 85

    2-2. The duration of a person's stay in the grave and his evolution in purgatory. 87

    3. Visualization of human actions and face in purgatory. 88

    3-1. The properties of the soul are the materials of purgatory. 91

    3-2. Visualization of human actions in the form of kingdoms. 93

    4. Man's relationship with the universe after death. 98

    5. Barzakhi evolution. 99

    5-1. Who evolves in purgatory? 102

    6. Reincarnation. 103

    6-1. Invalid reincarnation and correct reincarnation. 105

    7. Physical and spiritual resurrection. 108

    7-1. Body in terms of verses and traditions. 109

    8. Resurrection and Baath. 111

    9. Result. 111

    Chapter Five: The Perfect Man

    1. The Perfect Man. 113

    1-1. The history of the term perfect man. 113

    1-2. The nature and truth of the perfect human being. 114

    2. Names of Allah. 114

    2-1. Formative noun and verbal noun. 114

    2-2. The grace of names on each other and the attribution of a perfect human being to the great name. 115

    2-3. The power of the speaking soul to become the manifestation of names. 116

    2-4. Teaching names to the perfect human being and the continuation of his divine caliphate. 117

    2-5. The divine caliphate of man and its atomic example in the present era. 118

    3. Formative and legislative province. 119

    3-1. Superiority of guardianship over mission and prophecy.121

    3-2. The reason for the continuity of the guardianship and the interruption of the prophethood and mission of the perfect human being. 121

    3-3. Returning the formative and legislative province to one province. 123

    3-4. The reason for installing Wali. 124

    3-5. Velayat Mehboobi and Mohibi. 124

    4. Attributes and authorities of a perfect human being. 125

    4-1. Wali Allah. 125

    4-2. Khalifa Allah. 125

    4-2-1. The caliphate is a comprehensive order of all levels of the universe. 126

    4-3. Pole of time. 127

    4-4. Mosleh Bariullah. 128

    4-5. Mine of the Word of God. 129

    4-6. Hajjullah. 129

    4-6-1. The gifts of a perfect person during apparent absence. 130

    4-6-2. The possibility of a long lasting elemental body of a perfect human being through grace. 131

    4-7. Useful wisdom. 131

    4-7-1. The perfect human being is the fruit of the tree of existence. 132

    4-7-2. Existential movement and creation of loving movement. 133

    4-8. A perfect human being who supports the Holy Spirit. 133

    4-8-1. The power of guesswork and complete human needlessness of thought. 134

    4-8-2. Ranks of people from ignorance to wealth. 135

    4-8-3. A perfect human being with a retired soul. 138

    4-9. The perfect human being is the place of God's guidance. 138

    4-10. The perfect human being has the rank of heart. 139

    4-10-1. Definition of the heart and its name. 140

    5. Result. 141

    6. The last word in the true definition of man. 142

    List of the most important sources and sources. 144

     

    Source:

    The Holy Qur’an.

    Ibn Babouye, Muhammad bin Ali, Al-Amali (Lal-Sadooq), 1 volume, Tehran, Katabachi, edition: 6th, 1376.

    Ibn Baboye, Muhammad bin Ali, Al-Tawheed (Lal-Sadooq), 1 volume, Jamia Madrasin - Iran; Qom, 2018 Edition: 1st,

    Ibn Shahr Ashub Mazandarani, Muhammad bin Ali, Manaqib of the family of Abi Talib, peace be upon him (Laban Shahr Ashub), 4 volumes, Qom, Allameh, edition: 1, 1379 AH.

    Ibn Shuba Harani, Hassan ibn Ali, Tufh al-Aqool from the Prophet, may God bless him and grant him peace, 1 volume, Qom, Jamia Madrasin, edition: 2, 1404 / 1363 AH,

    Ibn Arabi, al-Futuhat al-Makiyya, Beirut: Darsader.

    Tamimi Amidi, Abdul Wahid bin Muhammad, Gharr al-Hakm wa Darr al-Kalam (My collection of words and rulings of Imam Ali, peace be upon him), 1 volume, Qom, Dar al-Kitab al-Islami, 1410 AH, second edition. Gharr al-Hakm and Derr al-Kalam, 1 volume, Qom, Doffer Ad-Hakm, printed: 1, 1366.

    Jarjani Ali bin Mohammad, Kitab al-Tarifat, published by Gustav Fl?gel, Leipzig 1845, Beirut, Offset printed 1978.

    Jandi Moayeddin bin Mahmoud, Sharh Fuss al-Hakm, vol.1, p.44, Mashhad, published by Jalaluddin Ashtiani. 1361.

    Hassanzadeh Amoly Hassan, The Unity of the Reasonable, Tehran, Hikmat, 1366, second edition.

    Hassanzadeh Amoly Hassan, Man and the Qur’an, Qom, Qiyam, 1381, second edition.

    Hassanzadeh Amoly Hassan, Anh Haq, Qom, Qiam, 1373.

    Hassanzadeh Amoly Hassan, the perfect human being from the point of view of Nahj al-Balaghe, Tehran, Al-Lam Meem, 1383, first edition.

    Hassanzadeh Amli Hassan, Man and the Qur’an, Qom, Qiyam, 1381, second edition.

    .Hassanzadeh Amli Hassan, Anh al-Haq, Qom, Qiyam, 1373.

    Hassanzadeh Amli Hassan, Al-Hajj Al-Gahja Ali Tajard al-Nafs al-Natiqah, Qom, Predahs Office, 1381,

    Hassan Hassanzadeh Amli Hassan, Lessons in Self-Knowledge, Qom, Alf Lam Mim, 1385, Edition: Third.

    Hassanzadeh Amli Hassan, Two Treatises Like and Example, Tehran, Prose Toubi, 1382, First Edition.

    Hassanzadeh Amli Hassan, Ten Persian Treatises, Qom, Alf Lam Mim, 1385, Edition: First.

    Hassanzadeh Amli Hassan, One Hundred Words in Knowledge, Qom, Qiyam, 1386.

    Hassanzadeh Amoli Hassan, The Qur'an, Irfan and Arhan are inseparable, Tehran, Institute of Cultural Studies and Research, 1379.

    Hassanzadeh Amoli Hassan, The supreme word in the seizure of names, Qom, Publicity Office, 1376, 3rd edition. 1386, edition: 2nd

    Hassanzadeh Amoli Hassan, collection of essays, Qom, Publicity Office, 1376, edition: 5th.

    Hassanzadeh Amoli Hassan, Mammad Elhamm in Sharh Fouss al-Hakim, Tehran, Ministry of Guidance, 1378, edition: 1.

    Hassanzadeh Amoli Hassan, Minhaj al-Baraa’ in the description of Nahj al-Balaghah, Tehran, Islamia 1347 to, 1364, edition: 4th.

    Hassanzadeh Amoli Hassan, Letters, Programs, Qom, Al Lam Mim, 1386, edition: 2nd.

    Hassanzadeh Amoli Hassan, Hassanzadeh Amoli Hassan, Nasus al-Hikam bar Fassos al-Hakm, Tehran, Raja, 1375, second.

    Hassanzadeh Amoli Hassan, Nahj al-Walayeh, a documentary review on the knowledge of Imam Zaman ali Salam, Qom, A Lam Mim, 1385, II.

Qur'anic documents and anthropological narratives of Allameh Hassanzadeh Amoli
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