نشریه علامه
پیاپی 45 (بهار و تابستان 1393)

What is observable in the terms of epistemology in common side through Religious Pluralism and Murjiism beliefs is that inner faith and knowledge have priority with respect to actions and traditions and in a sense, theological views and opinions are posterior to inner faith and knowledge. In religious pluralism it is believed that religion pushes people from self-centralization to Fact orientation so they are subjected to redemption and Existing conflicts cause Human beings reactions under the implicit concepts, various religious experience and different languages used in its religion with respect to ultimate truth (God). In Murjiism, Faith precedes action and actual conflicts, moral and Deadly sins does not harm the faith and a guilty pious person can’t go out of Muslim circles and then he/ she will not be far from Redemption and rescue and Peaceful Life is the result of both views.

Ontological analysis concerning the reality of being is the central cannon of Islamic philosophy. Epistemologically, however ,in Islamic philosophy we cannot obtain knowledge about the reality of being through the human subjective abilities. It is only being confirmed by reason .Hence, Islamic philosophy as an ontologically realist philosophy, contradicts with different materialist and idealist ontology and epistemology. Contemporary critical realistic philosophies in western world that criticize positivism and postmodernism in behalf of ontological realism in contrast to epistemological relativism, confirm Islamic philosophies position through the rejection of modern humanism. Critical Realist philosophy in Roy Bhaskar thought is one of the important critical approaches in western contemporary philosophy of science. Critical Realism trough the critique of positivism, hermeneutic and postmodernism, perform deductive analysis about the reality of being and the human subject cognitive limits in obtaining knowledge about the ontological reality. In this article, with reference to importance of ontological realism in Islamic philosophy, especially Allameh Tabatabaii philosophy, being analyzed that who Critical Realism trough the critique of positivist, hermeneutic and postmodern claims as a representatives of materialism and idealism in western philosophy of science, turn around the axis of ontological reality.

In this article we will examine the Persian translation of a famous book name “God and Philosophy” by Etienne Gilson. Here we compare between two parts of the translation and its original text: 'Preface' and the first section 'God and Greek Philosophy ."For this comparison we have two reasons: 1- The Persian translation ( )ﺧﺪÇ æﻓﻠﺴﻔﮫ is a much referred book in teachers and students of Islamic and Western Philosophy in Iran. This is because of the importance of the subject, the outstanding Writer and the famous Translator: Shahram Pazooki. 2- In the second edition the Translator speaks of some revisions; while there are many points that are necessary for new revising and editing. In my opinion first of all this is a writer or a translator that can revise his/her work better than others. On the other hand a writer or a translator must not forget his/her cultural and ethical duties.

The mysticism of Ibn –Arabi is one of manifestation and appearance. It is a notion that is of great importance in mysticism, being as it were, a key word in mysticism. Although ibn –Arabi emphasize on the unrecognizability of absolute reality the stage of essence and oneness ,he agree that absolute reality reveals itself through various ways in existence worlds especially in the world of senses. In the mystical vision of ibnArabi ,this important matter takes place in the form of manifestation, love, divine soul, Ama. In him visions, reality has the greatest presence in the upper level of these worlds and the smallest presence in the lower levels. Human beings, in him school (system) is considered the pivotal point of the world. Ibn-Arabi knows human beings, especially the complete human being, to be the microcosm (minor world) and also the spirit of the macrocosm (major world). He believes that God created human being in his own image and likeness. Ibn-Arabi recognizes Mohamadian (peace of God upon him) reality as the most complete, the most excellent, and the very first manifestation of realty, culminating in the complete human bring. This Mohamadian reality has one cosmic preexisting being (one cosmic eternal), is the means of emanation and totality of all fixed objects (archepts) .

The issue of best system is one of the basic issues in theological systems and in Islamic Theology in particular. Based on the beliefs in best system, the existing world is the best world among the other possible worlds which is created regarding the quality and quantity .The discussion of the best system in Islamic Philosophy has very close relation with three other issues that can be seen at the center of a triangle which sides could be the knowledge of God, the grace of God and the problem of evil. In fact, the problem of evil has been proposed as question of best system which philosophers suggested various answers and solutions. The purpose of God’s grace, is his manifestation of merci in giving the best form for creatures based on knowledge and wisdom of God Almighty. Therefore, the fundamentals of best system are knowledge of God, Divine wisdom and absolute benevolence which these features cause that the manifestation of His grace to every creature to be complete and best. Allameh Tabatabaei, one of the contemporary philosophers, reflecting on the best system and its principles referred to the valuable points. This article with analytical approach explains and commenting on the problem in philosophical, theological, Allameh Tabatabaei’ innovations. Describing and explaining this issue is the most important finding of the present paper .

Purgatory is known as one of the three significant levels of existence being discussed in the Islamic philosophy as well as one of the five divine hierarchy of Islamic mysticism. Ave Sinai objected that the form without matter is impossible,so he denied purgatory .For the first time Shekh-e- Eshragh proved Purgatory in his philosophy. He refused the opinion of form and matter. Sadro al-din upon acceptance of purgatory answered to Ave Sina 's objection. Sadro al-din considered Purgatory forms without matter, time and space. While during the Quran verses the matter in the Purgatory is mentioned. In this article by the principles of transcendental philosophy- as union of form and matter- we try to find a new approach in line with the principles of the religious doctrines. Other words this review is based on the principles of rational principles of transcendental philosophy and Foundations revealed . Asks this article are as follows: