sayyed abolghasem naghibi
Volume 18, Issue 4 , March 2018, , Pages 71-86
Abstract
Abstract
Philosophy of jurisprudence is a branch of additional philosophy in which jurisprudence as the science of legal laws is analyzed and described via detailed reasoning from an outer viewpoint and with an approach of second-degree knowledge. Theoretical analysis of jurisprudence as a science that ...
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Abstract
Philosophy of jurisprudence is a branch of additional philosophy in which jurisprudence as the science of legal laws is analyzed and described via detailed reasoning from an outer viewpoint and with an approach of second-degree knowledge. Theoretical analysis of jurisprudence as a science that has come true through the culture, history and civilization of Islam leads to a general theory about it. The general theory in the field of jurisprudence, regardless of the sect, subject and specific era, is called philosophy of jurisprudence. The quiddity of jurisprudent is explained and jurisprudential propositions are described in the philosophy of jurisprudence. The efficiency of the logic of jurisprudence is assessed from the methodological viewpoint that leads to the base of jurisprudence. The validity of the sources and reasons containing the legal law are also assessed. The relation and connection between jurisprudence and other sciences are presented and the way a jurist, in producing jurisprudential teachings, gets influenced by human and experimental sciences gets explained. Each of the abovementioned topics and other ones contains an important problem in the field of philosophy of jurisprudence. Debating the problems of philosophy of jurisprudence leads to a general and comprehensive view on jurisprudence in a way that affects the intra-jurisprudential studies of the jurist.
masood hajrabi; mohammadhasan mehdipour
Abstract
Does the mystics’ analysis of the way concrete entity is constituted and formed include the optional determination of the reality of authority of concrete entity? Most mystics believe that the concrete entity of autonomous beings has all the affirmed capacities at the level of the innate knowledge ...
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Does the mystics’ analysis of the way concrete entity is constituted and formed include the optional determination of the reality of authority of concrete entity? Most mystics believe that the concrete entity of autonomous beings has all the affirmed capacities at the level of the innate knowledge of the Supreme Being, from the beginning to the present, inherently, unchangeable and fixed. In fact, the truth of free will of the concrete entity of autonomous beings is an intrinsic part of the requirements of concrete entities. According to the rule of " الذاتی لایعلّل", the authority of concrete entities is not determining and originating. This theory is necessarily deterministic. The present study has taken a critical stance toward the one-dimensional view (quality of limited mood) that considers the affirmed requirements of the concrete entity as the outcome of the mystical causal order (epenthesis conditional mood) as a result of the process of merging names. Adopting a rational analytical method and adhering to the religious principles, we try to support the thesis that the scientific agent in this process is the refinement and determination of the three names of knowledge, power and will of the Supreme Being consistent with the affirmed capacity of the concrete entity. The conclusion is that the proposed thesis is consistent with the theory of intermediate position (Amri bain al-Amrain).
hamid imandar; hamed mostafavi fard
Volume 17, Issue 2 , January 0, , Pages 73-96
Abstract
One of the constitutive elements of the Salafist School is its approach to God’s attributes. The Salafist unique interpretation which is presented as the school of proof for attributes lacks compatibility with forefathers’ views in addition to its being extremely dogmatic. Extreme dogmatism ...
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One of the constitutive elements of the Salafist School is its approach to God’s attributes. The Salafist unique interpretation which is presented as the school of proof for attributes lacks compatibility with forefathers’ views in addition to its being extremely dogmatic. Extreme dogmatism has provided opportunities for the opponents to satirize Salafist views. The present article aims at examining Alusi’s approach to interpretation in terms of its adherence to the Salafi School. In his opposition to the Salafist School of proof, Alusi takes side with the approach of delegating the meaning of attributes to the forefathers’ generally accepted views and rejects the manifest meanings due to the corrupted requirements like incarnation. He also agrees with the popular interpretation of attribute verses upon which there is unanimous agreement. The authors take the view that Alusi’s interpretation of narrated attributes do not show any affinities with the Salafist interpretations but they are rather in agreement with the latest Ash’ariyyah theological school of thought. However, it should be mentioned that his liberalistic theology and jurisprudence has had a minor effect on the distinctions in this field.
Volume 16, Issue 3 , January 0, , Pages 75-100
Abstract
God in many verses of the Holy Quran refers to a variety of natural phenomena and describes some of their features precisely or indirectly. Hence special attention to the scientific method of interpretation and its theological bases are necessary. These theological principles are not only for the scientific ...
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God in many verses of the Holy Quran refers to a variety of natural phenomena and describes some of their features precisely or indirectly. Hence special attention to the scientific method of interpretation and its theological bases are necessary. These theological principles are not only for the scientific interpretation but also they are used in other methods of interpretation. Attributing them to the scientific interpretation is for the fundamental role they play in this method of interpretation, because they affect the validity and quality of scientific interpretation. This study showed that the most important theological principles involved in scientific interpretation are multi-dimensional language of the Qur'an, verisimilitude and the impossibility of falsehood in the Quran, the immortality of the Quran, multi-layered meanings of the Qur'an, the wisdom of words, acts, orders and prohibitions of Allah and the need for chain of causations in the governance of the world by God.
Volume 15, Issue 2 , January 0, , Pages 77-100
Mohammad javad Nasr; mohammadali dibaji
Volume 19, Issue 2 , January 0, , Pages 61-82
Abstract
The belief in the substantial movement of existents, including human beings, is an important basis upon which Mulla Sadra is distinguished from other philosophers preceding him. In some statements in his works, Mulla Sadra has put forward two types of movement, one is the innate movement and the other ...
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The belief in the substantial movement of existents, including human beings, is an important basis upon which Mulla Sadra is distinguished from other philosophers preceding him. In some statements in his works, Mulla Sadra has put forward two types of movement, one is the innate movement and the other is the voluntary one. According to him, humans share with other creatures the first movement, and just as other creatures like plants and animals, are subject to developmental intrinsic movement according to their existential capacity. There are stages of human intrinsic movement as well as emergencies. Unlike other beings, man has the privilege of following the stages of his intrinsic movement, which are the stages of animal and plant, and attaining the level of human intellect, by his own choice and will. Although he defines the real ultimate destination of man’s substantial movement as the union with the active intellect, given that substantial movement is voluntary, the ultimate destination will not be the same for all. The implication is that some, due to their ill will, will fail to reach the ultimate destination.
Mohammad Hossein Madani; mohammad ali mahdavi rad; Rohollah Shahidi
Volume 17, Issue 4 , January 0, , Pages 67-92
Abstract
The struggle against social corruption and reforming various fields of social life has a special place in the Imams’ guiding conduct. Their entering to social rectification and in other words, their duty to rectify the society in various aspects of social to strengthen human perfection is based on ...
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The struggle against social corruption and reforming various fields of social life has a special place in the Imams’ guiding conduct. Their entering to social rectification and in other words, their duty to rectify the society in various aspects of social to strengthen human perfection is based on foundations of revealed knowledge. These foundations are the base of using Imams’ rectification strategies in various fields of social life. A series of the foundations have theological aspects which this research analyses them. The theological foundations of social rectification consists of: monotheism, believing on hereafter, the spirits originality and improvement, essential goodness and evilness of actions, integrity and immortality of religion, the principle of prophethood and imamate. Shia’s Imamate doctrine that is based upon divine revelation, introduces the Infallible Imams as the scientific, moral and political authority of the human society and thereby makes them responsible to rectify various fields of the society.
Volume 15, Issue 4 , January 0, , Pages 73-90
mohammadreza bayat; alireza taheri
Abstract
The issue of the article is defend the claim that the experience of Beauty or Platonic love can be considered the numinous experience. First, the article explain Otto’s view on numinous experiences. Then it explain Plato’s view on Beauty and love. Finally, comparing the two views, the article ...
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The issue of the article is defend the claim that the experience of Beauty or Platonic love can be considered the numinous experience. First, the article explain Otto’s view on numinous experiences. Then it explain Plato’s view on Beauty and love. Finally, comparing the two views, the article will show that the experience of Beauty or Platonic love can be considered the numinous experience. Because, firstly, the experience of Beauty or Platonic love is an awareness of a “wholly other” being, which possesses all or at least the most prominent features of the numinous awareness. Secondly, Beauty as the object of this awareness also possess all or at least the most prominent features of the numen. Therefore, the experience of Beauty is the very experience of the numen.
sayed ali shaygan; hasan saeidi
Abstract
Violence against and intolerance of followers of other religions or disregard for ideological and religious pluralism is one of the accusations made by a large number of Orientalists against the Qur'an, the Prophet of Islam (PBUH) and Muslims throughout history. The emergence of these accusations in ...
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Violence against and intolerance of followers of other religions or disregard for ideological and religious pluralism is one of the accusations made by a large number of Orientalists against the Qur'an, the Prophet of Islam (PBUH) and Muslims throughout history. The emergence of these accusations in the minds of Orientalists mainly stems from issues such as jihad and the Prophet's treatment of his opponents in Medina and the three Jewish tribes of the Bani Qinqa, the Bani Al-Nadhir and the Bani Al-Qurayzah and the Jews of Khyber and Fadak and especially the Prophet's confrontation with the Jews of Bani Qurayzah after his prophetic mission. Some orientalists have qualified these wars in which the Holy Prophet (PBUH) was involved with worldly desires such as colonization and political, social, cultural and economic domination. In fact, a lot of Islamologists, in their definition of the concept of jihad, have considered it as devoid of divine motives and in this way made it difficult for non-Muslims to understand. They have evaluated the verses of the Qur'an and the behavior of the Prophet (PBUH) contradictory and without rational thought. They are of the view that contradictions which are due to the difference in behavior at times of weakness compared with times of strength are the root cause of the spread of violence. The accusations made by the Orientalists are not in line with the philosophy of the prophetic missions of the divine prophets because the prophets’ mission is to determine human rights and establish justice, equality and lasting peace among people. The basic principle of Islam is to respect the rights of all human beings and to communicate with all based on peace and peaceful life. Jihad has always been defensive in Islam and all the wars in which the Prophet (PBUH) was involved in the early days of Islam were fought to defend the territorial lands of Islam and to protect Muslims. The study of the legislative course of jihad in Islam shows the Prophet’s logical stance regarding the interaction or confrontation of Jews and Christians with Islam and Muslims. What is certain is that at the beginning of his arrival in Medina, the Messenger of God signed a covenant of peaceful concord with the Jewish tribes living in Medina, respecting their material and spiritual rights, and asking them to refrain from cooperating with the enemies of the Muslims, but unfortunately all the three aforementioned tribes broke their promise. The Jews broke the treaty one after another and betrayed Muslims, so the expulsion of the two Jewish tribes of the Bani Qinqa and the Bani Nadir from Medina was a measure commensurate with their betrayal. The accusations of some sources on the history of Islam and some Orientalists regarding the Bani Qurayzah and the massacre of the male slaves and accusing the Holy Prophet of extreme violence is consistent with the Torah selected by the Jews regarding violators. However, they are not consistent with the clear stance of the Holy Prophet and Ali (PBUT) and the content of verse 26 of Surah Al-Ahzab about the story of the Bani Qurayzah.
Volume 16, Issue 1 , January 0, , Pages 81-104
Abstract
This paper examines four of theological knowledge sources with a distinct approach from early Imamyyah during the present age. In this work, in order to achieve the necessary components for a paradigm and independent model of thought among early Imamyyah, which distinguished them from their contemporary ...
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This paper examines four of theological knowledge sources with a distinct approach from early Imamyyah during the present age. In this work, in order to achieve the necessary components for a paradigm and independent model of thought among early Imamyyah, which distinguished them from their contemporary theologians and also the thinkers in the later eras, the historical analysis based on narrative, theological, and historical sources. About first source (intellect) and its relation to revelation, all of Imamyyah, Except for a small group of scholars were believed to be a joint authority. The early Imamyyah also believe in the independent authority of intellect, but not exclusively and needless to revelation, unlike the Mu’tazila. In the issue of fiṭrah The early Imami believed that one of the most important missions of the prophets was vitalization of human nature not rational argument about monotheism. In the discussion of perception, The sharp sightedness (rightness to the reality) of the perception is not what theologians questioned. Imamyyah who just opposed to Extreme and wastage views of tradition-oriented Sunni and also Mu'tazilites explained heart seeing.
ali monsefi; seyyedmohammadesmaeil seyyedhashemi
Volume 17, Issue 1 , January 0, , Pages 81-106
Abstract
Abstract
One of the important subjects of Theology is the Imams knowledge and the aspects of their knowledge. In the present study, which attempted to inspect this subject, different issues such as the scope of Imam's knowledge, source and the aspects of their knowledge and their unseen knowledge from ...
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Abstract
One of the important subjects of Theology is the Imams knowledge and the aspects of their knowledge. In the present study, which attempted to inspect this subject, different issues such as the scope of Imam's knowledge, source and the aspects of their knowledge and their unseen knowledge from the viewpoint of Shiite scholastic theologians were investigated.
Having studied this scholastic theologian’ stances, interpretations and impressions of verses and narrations, it is concluded that the Shiite scholastic theologians had no doubt or differences concerning the Imams’ knowledge needed to explain the laws and Islamic sciences, Inheritance of the Holy Prophet PBUH and the validity of their knowledge. But there are controversies among scholastic theologians whether they acquired the laws and Islamic sciences through the unseen or other sources of their knowledge.
saleh hasanzadeh
Volume 18, Issue 1 , January 0, , Pages 81-104
Abstract
The concept of God and His relationship with the world and human beings, together with ontology, has been one of the main preoccupations of philosophy and theology. In other words, the question of God and His relationship with the world has always occupied the mind and thought of man. Everyone answers ...
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The concept of God and His relationship with the world and human beings, together with ontology, has been one of the main preoccupations of philosophy and theology. In other words, the question of God and His relationship with the world has always occupied the mind and thought of man. Everyone answers this question according to his own beliefs. From the beginning of the Age of Enlightenment, these answers were transformed in Kantian philosophy; he claimed that pure reason is not the originator of the conceptions of God. He considers the fundamental questions of metaphysics, namely, the soul, God and the world, not justifiable from the point of view of pure reason. Of course, Kant did not dismiss these concepts. With the critique of pure reason, he proved that the moral life necessitates the existence of God as an axiom. The reason is that moral action is the source of felicity. Man is incapable of living without morality, and godless morality leads to doing business. So morality necessarily leads man to God and religion. Kant used the term "authority" of Man which means free will. Free will is the basis of morality, i.e. doing the good action (virtue) and abstaining from the evil action (vice). Since the rewards of virtue and punishments for vice are not obtainable in this world, the soul must remain after death to receive reward or punishment and there must be an entity (God) to reward for virtue and punish for vice. The purpose of this paper is to analyze and evaluate the ontology and position of God in Kantian philosophy.
soghra salehi
Volume 19, Issue 4 , January 0, , Pages 81-104
Abstract
The cognitive and non-cognitive basics and fields determine formation methods and fundamental methodology of theories and thoughts of scholars. Khajeh Nasiraldin Toosi, have explained the most expanding arguments regarding the house planning following Avicenna; though he never dealt directly the cognitive ...
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The cognitive and non-cognitive basics and fields determine formation methods and fundamental methodology of theories and thoughts of scholars. Khajeh Nasiraldin Toosi, have explained the most expanding arguments regarding the house planning following Avicenna; though he never dealt directly the cognitive and method basics of such planning.
This research aimed at explaining Khajeh Nasir’s methodology in house planning as well as to answer this question that on what cognitive methodology Kahejh Nasir had relied for house wisdom? The method Khajeh Nasir took in this planning discusses the fundamental methodology where a set of orders, musts and must not’s and duties are given for organizing prosperous and ideal life emphasizing various basics and methods including religion, civilization, wisdom, ethics ,and goal orientation and traditionalism and sentimentalism.
His cognitive methodology is a decisive aid for guiding family and achieving the worldly and hereafter prosperity and emphasizes Islamic and traditional lifestyle. This research investigates Khajeh Nasir’s method in house planning through an analytic- descriptive method and points out its influence on the lifestyle.
Volume 15, Issue 1 , January 0, , Pages 83-110
Abstract
One of those learnings which we are familiar with, by the impression of Qoran, is the existence of spiritual worlds for the universe called celestial worlds. According to this theory, analysts of the celestial world believe in a heavenly phase for every creature. Through lexicographers, sages, and Gnostics’ ...
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One of those learnings which we are familiar with, by the impression of Qoran, is the existence of spiritual worlds for the universe called celestial worlds. According to this theory, analysts of the celestial world believe in a heavenly phase for every creature. Through lexicographers, sages, and Gnostics’ viewpoints and in the Bible, interpretations, and traditions we come up with ideas such these: the celestial world in respect to the actual world is encircled by God and all the beings are acting in the right position by the divinity and mightiness of God; thus it is comprehendible to precisely understand this world and that the most thorough way to reach this is by thinking and acting simultaneously. In ontology’s attitude, celestial worlds are such worlds involving the spirits of beings in actual world and their certain and different ranks. This paper’s main concern is with the possibility of comprehending the nature of this Qoranic learning, then if understood how to prove it, and to state and clarify the necessity of believing in it and its effects on ourselves – insightful effects, and their accepting themes in anthropology, perfection, and ethical tendencies.
seyyed ramzan aghili; lamileh alam alhoda; korosh fathi vajargah
Volume 18, Issue 2 , January 0, , Pages 83-102
Abstract
The meaning of virtue is explicitly discussed in Aristotle’s Virtue Ethics, but virtue development and the stages involved are not adequately dealt with. Therefore, this paper aims to identify the stages of virtue development and characteristics of each stage from the perspective of Aristotle by using ...
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The meaning of virtue is explicitly discussed in Aristotle’s Virtue Ethics, but virtue development and the stages involved are not adequately dealt with. Therefore, this paper aims to identify the stages of virtue development and characteristics of each stage from the perspective of Aristotle by using deductive qualitative content analysis method. To do this initial framework or the stages of the virtue development was extracted. In the next step, by analyzing the text of the book of Nicomachean ethics, the characteristics of each stage were extracted. The results indicate that in general, the stages of moral development are: The moral massive, moral incontinence, moral continence, and virtuosity. The findings show that at the stage of moral massive People are not necessarily evil, but moral issues do not matter to them and they are indifferent to moral issues.in the moral incontinence people do not have a complete moral knowledge, and this incomplete knowledge does not end in moral action. In the moral continence People have high moral knowledge and this knowledge comes to an end to moral action, but moral pleasure does not occur completely. Ultimately, people in the final stage end up their moral knowledge to moral action and acquire enough pleasure from their moral practice.
Volume 15, Issue 3 , January 0, , Pages 85-108
Abstract
of the important issues that since the beginning of the emergence of religion in the theology , discovered method of religious education . One of the ways in which it is considered that the great theologian and thoughtful capable Ayatollah Mirza Mehdi Ispahani . Under this technique especially religious ...
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of the important issues that since the beginning of the emergence of religion in the theology , discovered method of religious education . One of the ways in which it is considered that the great theologian and thoughtful capable Ayatollah Mirza Mehdi Ispahani . Under this technique especially religious education , Education related to theology is a natural and after piety and praying in the light of reason that is outside the range of human existence ; but intellectual data revealed through the human intellect and proof of intellect was based on the obvious and is a realization of human cognitive force , as well as religious education abroad , not only does not interfere in the discovery of religious education , but the barrier and the Education for wearing the hijab .
in the study of theory - this descriptive approach that discovered religious education by rational outside of human existence of ambiguity barrier and rational arguments based on the obvious and out of religious defensible and is facing a serious problem .
ali qasemi; seyyed mohammad moosavi bojnoordi; davood mohammadjani
Volume 19, Issue 1 , January 0, , Pages 85-100
Abstract
One of the basic principles in the inference of religious rules in Shia jurisprudence is the principle of expediency. The justification of expediency as the source of the inference of religious law is based on the verbal foundations of this principle. This paper examines the place of interest in ijtihad ...
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One of the basic principles in the inference of religious rules in Shia jurisprudence is the principle of expediency. The justification of expediency as the source of the inference of religious law is based on the verbal foundations of this principle. This paper examines the place of interest in ijtihad and the inference of religious judgments with the Shiite theological approach. This research is a descriptive-adaptive research that has been conducted in a librarian way based on the analysis of documents of Shiite theological and jurisprudential sources on the basis of the principle of expediency. Theological foundations of expediency in the system of the Shi'a from the Shia point of view include the elements of perfection and prosperity, divine knowledge, divine justice, divine wisdom, rationality and goodness. The element of expediency is not merely considered in the system of the Transcendental God and in the process of the codification of the heavenly laws, the process of governing the Islamic ruler in the age of presence and absence is also in the circle of this discussion, precisely for this reason, its importance becomes twofold. In the study of the Shi'i theological approach it is expedient to conclude that the adherence to the rules of the material and the corruptions of al-Amri is one of the results of the famous theological statement in the Shiite language, which states: God's transcendental actions are purposeful and superstitious (unwittingly, unpardonable) It is impossible.
masoud hajirabi
Abstract
In the present study, we focus on Ibn Sina's thoughts (359-416 AH) on the what, why, principles, realm and how of interpretation and its explanation based on Islamic mysticism. According to Ibn Sina, interpretation refers to the act of revealing truth in its true sense. In this regard, there is no difference ...
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In the present study, we focus on Ibn Sina's thoughts (359-416 AH) on the what, why, principles, realm and how of interpretation and its explanation based on Islamic mysticism. According to Ibn Sina, interpretation refers to the act of revealing truth in its true sense. In this regard, there is no difference between Ibn Sina and Ibn Arabi. Although they have their own language and terminology, they are similar in definition, principles and the why of interpretation. There are, of course, differences between the two in the realm of interpretation and how to interpret a proposition. To deal with the differences, we first draw on the works of Ibn Sina and then explain our findings based on the sources of Islamic mysticism. The most important finding of the present study is the new explanation of Ibn Sina's thought based on the teachings of Islamic mysticism. Our goal is a deeper understanding of Ibn Sina's terms and their mystical explanation. To this end, we have adopted the method of philosophical-intellectual analysis of words and propositions.
Volume 16, Issue 2 , January 0, , Pages 87-110
Abstract
There are various theories in the field of meta-ethics and said moral principles in the all is universal or not universal. but writer in the query has tried to open a third way ; a third way in which the morality is treated as a living cell , including the core and cytoplasm, that their presence in ...
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There are various theories in the field of meta-ethics and said moral principles in the all is universal or not universal. but writer in the query has tried to open a third way ; a third way in which the morality is treated as a living cell , including the core and cytoplasm, that their presence in the context of religion and eco biology - system and the kind of human. The moral cell in all context - and the system inclusion non reduction universal hard core, but the core due to the religion and and eco biology - system and the kind of human is different ; This is the basic question : How can ethics for Tabatabai is universal and not universal? Results of this research is Allama tabatabai cell theory include three diverse cores, and Cell theory of Morality for Tabatabai is not nothing like the theory of moral relativism.
Volume 16, Issue 4 , January 0, , Pages 87-116
Abstract
Islamic theologians presented different ideas and opinions about being eternal punishment problem genetical or conventional. Some favored genetic and some opposed. Traditions and verses appear to be consistent with both. Hence the other number of researchers in this problem accepted both retributions ...
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Islamic theologians presented different ideas and opinions about being eternal punishment problem genetical or conventional. Some favored genetic and some opposed. Traditions and verses appear to be consistent with both. Hence the other number of researchers in this problem accepted both retributions and believed that both kind of punishments are in the afterlife and somehow accepted seeming paradoxical verses.
In this paper, with explaining the problem of this paradox and the relevant questions, then the opinions of theologians are expressed and discussed and last the genetical vision of eternal punishment is selected and any aspect of the conventional is considered erroneous.
It is explained why accepting both types of eternal punishment conjointly is false solutions and the correct solution in seeming paradoxical verses depends on clearing and adverting to monotheistic system and finally the Quranic, theosophical and philosophical solutions for solving this problem.
abdolhadi rezaeetalarposhti; دکتر محمد رضا ضمیری; mohammad sadegh jamshidi
Volume 18, Issue 3 , January 0, , Pages 87-108
Abstract
Moral relativism is one of the most important topics in moral philosophy that has created a lot of challenges and reactions from moral piety and post- structuralist mortality perspectives. In its principles and morality values, moral relativism benefits from the bases of ontology, epistemology and anthropology ...
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Moral relativism is one of the most important topics in moral philosophy that has created a lot of challenges and reactions from moral piety and post- structuralist mortality perspectives. In its principles and morality values, moral relativism benefits from the bases of ontology, epistemology and anthropology relying on a philosophical theological approach. Its origins can be found in issues such as skepticism, rationalism, pluralism, relativism in wisdom and cognition, humanism and unreligious self-centeredness. This philosophic view has instituted a practicable morality under which contemporary man has been deprived from true perfection informed by the Islamic sources since human beings’ inclination toward moral relativity on the one hand and its consequences on the other hand have moved human being away from spiritual teachings and made them overlook absolute and subjective morality which is informed by qur’anic verses and Islamic narratives. Adopting an analytic explanatory approach, the present article tries to show that moral relativism is inefficient in achieving the ultimate goal of morality.
ali aqajani
Volume 18, Issue 4 , March 2018, , Pages 87-106
Abstract
The realm of religion is one of the most challenging and influential topics in the political constellation of Islamic societies, especially Iran. Epistemically, several approaches to the realm of religion can be identified. Each one of them has several advantages and disadvantages. The absolute maximal ...
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The realm of religion is one of the most challenging and influential topics in the political constellation of Islamic societies, especially Iran. Epistemically, several approaches to the realm of religion can be identified. Each one of them has several advantages and disadvantages. The absolute maximal approach, the minimal approach, the approach of limiting religion to ethical values and universals, the approach of religion consisting of one of the five decrees (obligatory, prohibited, recommendable, disapproved and permissible), and the approach to religion as built of Wisdom and Quotes are the most important approaches.
Accordingly, the aim of the paper is to propose an approach that has no disadvantages of the previous approaches and can be considered more consistent with the mentality and the objective characteristics of the society and as a result more powerful. Thus, the main question is: what would be the coordinates of a desirable approach to the realm of religion and how to analyze the claims and disadvantages of existing approaches. The analysis shows that the approaches mentioned above are inadequate. To deal with the inadequacy of the previous approached, the paper proposes the moderate approach to religion based on the method of verbal Ijtihad. The main features of this model include: the rejection of the absolute minimal and maximal approach, accepting the hierarchy and breaking the realm of religion into the various areas of life, accepting the hierarchy and breaking the realm of religion into the managerial areas, separation of religion and sharia, and continuous Ijtihad.
marzieh Mohases; Hale Badindeh
Volume 19, Issue 3 , January 0, , Pages 87-110
Abstract
The discourse of religious thought in recent decades has been influenced by various religious developments. The design of these topics of thought has created challenges in both social and political arenas. Contemporary anti-sunnah is a contemporary trend that seeks to curtail the traditions of religiosity, ...
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The discourse of religious thought in recent decades has been influenced by various religious developments. The design of these topics of thought has created challenges in both social and political arenas. Contemporary anti-sunnah is a contemporary trend that seeks to curtail the traditions of religiosity, and the upgrading of religion by dressing it out of the traditional teachings of the religion is the cause of the advocates of this trend. This research, based on the descriptive-analytical method, criticizes the approach of Mohammad Shahrur as one of the activists of the above-mentioned stream. Through the separation of the concept of "messenger" and "prophet", the incitement of the inhumanity of the traditional tradition, as well as the declaration of the unity of the Prophetic tradition with human traditions, emphasizes the necessity of a historical reading of the Sunnah, and thus renders unwarranted beliefs in the traditional tradition. And conveys the validity of the doctrines of narrativity as well as the adequacy of the traditional laws in the area of the Sunnah. Among the implications of this approach to Imāmī's thoughts, one can point out the incompatibility with the nature of tradition, the incompatibility with the nature of the infallibility and the fallacy of the tradition of tradition.
Ali Moradi; mrayam salem
Abstract
Luther was trained in a theological and philosophical attitude similar to that of Augustine and Thomas Aquinas, but he saw their theological system as ineffective in providing an answer to the problem of forgiveness; therefore, following an answer to this religious crisis, suddenly on Paul ...
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Luther was trained in a theological and philosophical attitude similar to that of Augustine and Thomas Aquinas, but he saw their theological system as ineffective in providing an answer to the problem of forgiveness; therefore, following an answer to this religious crisis, suddenly on Paul treatises, and according to the preface to his works, states that he has discovered a new conception of the doctrine of faith and its connection with disobedience according to this verse from the treatise to the Romans: "In that justice God reveals and from faith to faith, as it is written, that the righteous will live by faith. " According to this verse, the way of salvation is to introduce faith and to interpret faith as God wants, and to forgive it as conditional on having this faith. In this account of the relationship of faith and forgiveness, Luther presents a mystical interpretation of Paul's revelation with Augustine's view, which is fundamentally controversial with Aquinas's view of faith and with Plagiuos on grace. In this research, we are going to present, with an analytical approach, an accurate account of Martin Luther’s view on the relationship between faith and forgiveness associated with grace
