@article { author = {Azarnouche, Azartache}, title = {-}, journal = {Maqalat wa Barrasiha}, volume = {31}, number = {0}, pages = {-}, year = {1978}, publisher = {}, issn = {1010-4968}, eissn = {}, doi = {}, abstract = {french}, keywords = {}, title_fa = {-}, abstract_fa = {}, keywords_fa = {}, url = {https://jmb.ut.ac.ir/article_30745.html}, eprint = {https://jmb.ut.ac.ir/article_30745_26cea659e977f48ed9140eb20515dd5a.pdf} } @article { author = {T.Tafazzoli,}, title = {-}, journal = {Maqalat wa Barrasiha}, volume = {31}, number = {0}, pages = {-}, year = {1978}, publisher = {}, issn = {1010-4968}, eissn = {}, doi = {}, abstract = {Mir Fandaraski: Mir Abu’l Qasim, son of Mirza Beg ibn Amir Sadr addin Musavi Hossaini , known as Mir Fandaraski1 is one of the outstanding Islamic sages, theorophists and mystic-philosophers. He is among the greatest Shi’ite scholars, who in philosophy, metaphysics, mathematics and other Intellectual Sciences “al-Ulum al-Aqliyya” was unrivalled in his age. Moreover, he was one of the distinguished Islamic gnostics and the head of the mystic orders. Many amazing and miraculous acts has been attributed to him. In the book: “Taraiq al-Haqaiq”, an account of his encounter with one of the Indian spiritual Masters is given and it is related, how Mir retired into the seclution of his monastry for seven years, and eventually alchemized his body into gold The biographers have recorded that Mir passed away in the year 1050 A.1-1. when he was eighty year old. It is obvious from this account that his birth had taken place around the year 970 A.H.}, keywords = {}, title_fa = {-}, abstract_fa = {}, keywords_fa = {}, url = {https://jmb.ut.ac.ir/article_30746.html}, eprint = {https://jmb.ut.ac.ir/article_30746_dfdecd6d69eba24afed643b928d7a502.pdf} } @article { author = {A.Ezzati,}, title = {-}, journal = {Maqalat wa Barrasiha}, volume = {31}, number = {0}, pages = {-}, year = {1978}, publisher = {}, issn = {1010-4968}, eissn = {}, doi = {}, abstract = {It does not seem necessary at the present time to explain and prove that economic factors have a profound influence on the development, course, spread and movements of religions. Some such views have become almost axiomatic with many historians and popular writers. Among the adherants of the various religions, however, there are many who are still not convinced. At the same time those who acknowledge the importance of economic factors are far from being agreed about the relation of these to the social and ideational factors While socialists and Communists try to relate and attribute au social and ideological, including spiritual and religious, movements to economic factors, religious leaders try to disassociate these entirely. Nevertheless, since Islam introduced itself as an inclusive and all embracing religion, taking into consideration the totality of man and his life, temporal as well as spiritual, individual as well as collective, it naturally produced some economic changes. It naturally introduced a completely different economic system of its own. It is therefore obvious that economic factors helped its spread and development although not as the only factor or even the main factors.}, keywords = {}, title_fa = {-}, abstract_fa = {}, keywords_fa = {}, url = {https://jmb.ut.ac.ir/article_30747.html}, eprint = {https://jmb.ut.ac.ir/article_30747_5bff5beffc086aeb04944672f1a53d93.pdf} }