Mohammadhasan Mahdipour; rahim dehghan
Abstract
In the creation and initial creation of man, the Quran states three types of perception (cardiac, auditory, visual), but in the stage of human secondary perceptual interactions, the Quran proposes independent perceptual agency and mediated agency of perception.In this perceptual system, the human heart ...
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In the creation and initial creation of man, the Quran states three types of perception (cardiac, auditory, visual), but in the stage of human secondary perceptual interactions, the Quran proposes independent perceptual agency and mediated agency of perception.In this perceptual system, the human heart is defined as an independent agent of human perception, and other human perceptive powers, including auditory, visual, intellectual, intellectual, and prudential perceptions, are under the rule and effectiveness of the perceptive conquest of the heart. In the perceptive system of man in the Qur'an, other perceptions termed in philosophical psychology, including the perceptions of touch, taste, imagination, illusion, remembrance, memory, and thinking, are not directly attributed to the human heart, but indirect inference from the meaning and meaning of the verses. Based on the determination of examples in general perceptual topics defined in the Quran, it can be generalized in the realm of heart perceptions.In this article, all the verses of the heart are examined and the method of deducing the problem is based on the thematic interpretation of the verse by verse. One of the most important results of this problem in the perceptive system of the heart in the Quran is the direct and comprehensive influence of the type of faith and disbelief tendencies of the heart on the activities of the heart's perceptions, which in the case of attributing the heart to attributes such as nature, khatm, and kanan, are a large part of the heart's perceptions. Man becomes blocked and inactive.
Haydar esmaeili; ali .fathollahi; allahyar rahmati
Abstract
One cannot ignore the importance of morality and its role in human happiness. It is because of its importance and the constructive role it plays in human life that both divine and materialistic schools of philosophy have some sort of moral style and philosophy of morality. The shared aspect of these ...
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One cannot ignore the importance of morality and its role in human happiness. It is because of its importance and the constructive role it plays in human life that both divine and materialistic schools of philosophy have some sort of moral style and philosophy of morality. The shared aspect of these schools of philosophy is that they consider ethics and the style of moral life as distinct and sometimes different from the spiritual and religious life. In some cases, the difference is so great that it has led to the separation of religion from morality, as is the case with Aristotelian ethics and Greek ethics as represented by western thinkers like _________________________ * Islamic Azad University Khorramabad Brach h_e1718@yahoo.com ** Islamic Azad University Khorramabad Brach ali.Fathollahi@yahoo.com *** Islamic Azad University Khorramabad Brach rahmati.allahyar@yahoo.com Reception date: 99/9/16 Acceptance date: 99/10/1 Kant and Machiavelli. As all divine religions share the same essence and are originated from the same source, and if they vary, the difference is due to the divine law which is subject to temporal and spatial conditions. Moreover, life style is consistent with the divine law and rules of divine religions and there is no morality without religion. These are the reasons why we decided to study the moral principles of the divine religions (Judaism, Christianity and Islam). The outcomes of the study are very interesting as they evidence the closeness and alignment of moral precepts in all divine religions. It is hoped that other scholars would explore other ethical aspects of the Abrahamic religions. The present study adopted a descriptive analytical method using library resources.
mohammad nejati; yaser shlary; mostafa majd
Volume 18, Issue 2 , January 0, , Pages 43-62
Abstract
The historicity of revelation considers the Qur'an a historical fact which is tied to the capacity and awareness of the audience of the Age of Descent and is subject to the social and cultural conditions of that period. Based on this emphasis on the interaction (effect and effect) of revelation with ...
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The historicity of revelation considers the Qur'an a historical fact which is tied to the capacity and awareness of the audience of the Age of Descent and is subject to the social and cultural conditions of that period. Based on this emphasis on the interaction (effect and effect) of revelation with various demands of the age of decline, denial of the Quran's worship is rejected, and the supremacy of Quran and Faramkhani reject propositions and divine decrees. The prophetic experience is one of the major theories in this field. Dr Soroush further explains this theory, claiming that the prophetic experience is rooted in the thinking of the Islamic world, and has received a great deal from Farabi to Ibn Sina, Khwaja and Mulla Sadra. The assessment of the theory suggests that the prophetic experience involves two serious damages (localization and erosion). Therefore, in view of the maximum amount of the two biblical scriptures of the Qur'an and the existing Bible, and the conceptual and reciprocal difference between the revelations in these two areas, the generalization of the issues discussed in the field of the revelation of Christianity to Islamic theology and the unification of the processes and results of the controversial nature of the word is called because Revelation in Christianity and Islam, except in the word, is not very similar to each other. Second, in claiming the rootedness of the Prophetic experience, regardless of the confusion between the two implied concepts and the power of imagination, the examination confirms that the claim of root is not at least in Sadra's thinking of the Sa'eb. Because Mulla Sadra, by neglecting the function of the devoted power, in transforming the revelation of reasoning into senses and details, based on the adaptation of the tripartite existential realms and by invoking the intuition, the two modes of the common sense and the imagination of the Prophet from the open minded world give explanation of the details of the revelation. Also, Sadr al-Mota'alīn believes in his philosophical foundations: the innocent person, in order to receive the revelation, ultimately receives clarity, clarity, and intuition, thus necessitating any possible manipulation of the powers of the soul.
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.
