فصلنامه قبسات
پیاپی 75 (بهار 1394)

Following the two articles entitled "Muhammad, Narrator of Prophetical Dream", Abdolkarim Soroush considers that the holy Quran is the manifest of the dreams of the holy prophet of Islam; in this way, he has raised the principle of transition from interpretation to expression by denying the rhetorical and inspirational aspects of revelation and the emphasis on dream assuming principle. Analyzing this theory, this study studies and criticizes the evidences and arguments related to the sacred realm of the holy prophet. Accordingly, his claim on identifying the sameness of the process of revelation and dream would not be truthful; because considering the sameness cannot confirm the exactness of the two processes. In addition, particular moods of the holy prophet in revelation, is dedicated to the direct revelation and does not related to indirect revelation. Regarding the possibility of existential intensity of prophet and his impact of the historical conditions, we must say that adherence to this basis is against the phenomenological approach that claimed by author. Acceptance of this basis does not negate the rhetorical aspect of revelation for the distinction between the Prophet's creational and divine aspects. the Claim of illusion of duality of Prophet and his neglecting of the unity of the listener and the speaker not only does not remove the clear incompatibility of the rhetorical aspect of Quranic verses with the theory of dreams, but also it puts very severe consequences for the writer.

To explain the theological foundations of progress this article is to analyze its five important foundations. The first foundation is religious study foundation, which surveys that the progress is compatible with the theory of "the correlation between religion and the world" not with the secular theory. The second foundation is theology that referring to the absolute ownership of God over the whole existence emphasizes that the world is divine trust for human; and God must explain us how to use it. Third foundation is ontological which highlights that religious progress is different with the nonreligious progress, regarding the special attitude of religious worldview toward the existence such as managing the world with the causality system and spiritual factors. Anthropology is the fourth fundamental principle that proves the necessity of progress regarding the relationship and dependency of human to economy and progress in the dimensions such as intellect, religion, human dignity, and responsibility. The last foundation is sociological that emphasizes and explains respecting individual and society's rights, originality of society's rights on the individual, and governance of human on his society. The innovation of this article is proving the necessity of religious government's attention to requisiteness of the progress of the individuals and the society in different scopes such as economics and natural sciences, which is proved in this article with the theological foundations. It is remarked that the necessity of considering religion as to be two-dimensional is the fact that any delinquency in progress is against the religious teachings and considers as a sinful act.

Spiritual attitude toward religion, which has been introduced as "rationality and spirituality project" by some intellectuals, is to organize the interaction between religion and the modern world and to promote cordiality between them with considering spirituality as the essence of religion. Such consideration tries to create peaceful coexistence between spiritual members of the world from any religion or cult, with considering the spiritual aspect of religion as to be original and genuine and presenting a meta-religious definition of religion. From the other hand, they try to set religion and believers free from the so-called structural limitations that they think religion imposes to them. This attitude, based on the functionalist insight, wants to explain a kind of spirituality that would be compatible with the new intellectual foundations in the modern world with neglecting the theoretical support of religion. Seemingly, despite the fact that the most important factor of the claim of the attitude is the interaction between spirituality and rationality, it is not acceptable as a rational attitude, because it is based on the propositions that is not provable with the experimental methods and its calls human for imitating and worshiping in this realm in conflict with the originality of his self-standing intellect. In addition, the components of this attitude are not compatible and coherent, thus the whole claim is dismissed. The other dimension that challenges this attitude is ineffectiveness of the theory in practice. Suffering from self-deception and the anxiety sue to ignorance about the future conditions are of the difficulties that the spiritual attitude sparks. This article analyses and investigates this attitude in various scopes such as semantics, functions, structural factor, and goals based on analyticalcritical approach to study the content and scale of its efficiency.

The manner of relation between attributes of God with His essence is one of the prior issues in the theological and doctrinal discussions. There aredifferent attitudes In this regard explained by theologians and theosophists. Some believe that the essence of the transcendent necessary being (God) would not be characterized with an attribute due to his simplicity and the Quranic uses of the attributes are metaphorical. Ashairah permitted characterization of the essence with some of the attributes and in the other hand they believe in Qudama' Al-Thamanyah (eight pre-eternals, that is, seven attributes that are to be added to the essence [of God]) due to the contradiction between the essence and attributes. Instead, Ahl al-Bayt school presents the Idea of the sameness of attributes and the essence of God that is considered by Shia theologians and Muslim theosophists. In the manner of analysis of his sameness and its quality different discussions came up that its climax could be found in Islamic mysticism enjoying the combinatorial and aspectual Taqyidiyyah (Conditional) Mode. From the perspective of Islamic mysticism, God have all the attributes in a combinatorial mode in the essence stage; and all the positive attributes of perfection exist in this stage of essence and there is no distinction between them, regarding the Idea that Basit al-Haqiqa Kull al-Ashya' (the truth in its state of simplicity contains all things) from the aspectual Taqyidiyyah (conditional) mode of God. As the existence is the exact existence of truth in the matrix of essence, attributes of perfection are also the exact existence, because they are aspects of existence.

The topic of religious science is a challangable issue, which attracts manyproponents and opponents. Religious science denial would be based onmany bases such as semantic fundamentals, the study of science (absolutescience, natural sciences and humanities), and the study of religion which thearticle is to criticize and investigate. From the semantic aspect, somemeanings of religius science are acceptable and some other are denied;although the accpetance has not much outcome and the denial has no logicalsupport. Some important fundamentals of the study of science aremethodoligical inclusivism, segrigation between the stage of compilationand the stage of judgment and the lack of leaking religious presuppositionsto judgment stage, which will be criticized. Considering minimal scope forthe realm of religion is none of the fundamental in the study of religion thatrefer to the lack of capacity and power of religion to extract the scientificpropositions from religious sources. Criticizing this fundamenal principleand explaining the maximum attitude, it is considered that different aspectsof sciences and humanistic knowledge can enjoy religious sources.

According to the Adliyyah (those who believe in Allah's justice) attitude based on rational goodness and badness and rationality of the truthfulness and falsehood issue, Mutazilah and Imamiyyah (Twelver Shiites) theologians accept the possibility of truthfulness and falsehood of Divine word and emphasize on the impossibility of occurring falsehood and the necessity of truthfulness of Divine word, in line with believing in rhetorical word of God. In this regard, predicating the word on ego word that is the meanings are based on the speaker, Ashairah, who believes in Sharia based truthfulness and falsehood, considers that discussing about truthfulness and falsehood issue is not fundamentally rational, and believe in the impossibility of innate falsehood of Divine word. Based on the interpretation of the transcendental theosophy on Divine word and Allah's words to all being and the whole universe, whereas divine word is the very reality and there is no duality, then the Divine word should be necessarily truthful and it is impossible to suppose its falsehood. However, from this attitude,discussion on the issue of truthfulness of rhetorical word of God including the holy Quran is a true supposition and the arguments for proving the truthfulness are conclusive. Seemingly, more over the fact that the position of transcendental theosophy is the best contribution in understanding the significance of the Quranic verses and narrations on the word and Allah's words, it could be evaluated as an accepted thought in the issue of truthfulness and falsehood of the Divine word; as the Mutazilah justifications and Ashairah explanations could not help explaining such concepts.

This article reflects the phenomenological attitude of the early Heidegger to the Christian faith. It reveals that how Heidegger starts a serious and disputable challenge by inviting philosophers to an unconditional pursuit of the question of being (by departing from the the existential, divine and logical metaphysics). Yet this departing from the issue of God, provides another space for a discourse of a form of philosophical contemplation on the quiddity of religion, and discussing on God (philosophy of religion in its phenomenological style). Thus, it has been emerged prominently in the Heidegger's lectures on "Phenomenology of Religious Life" (1920). However, the claim of the article is that the theological principles and fundamentals of the phenomenological analysis of Heidegger, which dismisses the repetitive claim of Heidegger on incompatibility of Christian faith with philosophical research.

The prevalence of the phrase "lifestyle" in Persian conversations and writings encourages the thinkers to find a conceptual equivalent; success in this way depends on considering the emergence circumstances and functional preferences of this phrase in its original culture. Otherwise, it is not possible to find a conceptual equivalent in the Islamic Iranian culture due to the emergence distinct context, special concept, and particular function scope; thus, it does not bear the capacity of significance on our native concepts.This article is to prove this theory with the analysis of the concept of lifestyle. For this purpose, referring to the history of emerging lifestyle in two fields of psychology and sociology, I present different definitions of lifestyle in sociology; and after the analysis, I suggest a comprehensive definition for lifestyle. For the analysis, I used three factors including the parts of definition, concepts involved in definitions and the objective components of lifestyle.