نسبیت

In validating a view, it is important to reread its intellectual bases. Clarifying the epistemological foundation, as well as analyzing and criticizing its various dimensions, plays an effective role in studying the language of the Quran. Affected by examining the epistemology theory, ascribing the mysteriousness to the language of the Quran becomes doubtful and the underlying epistemic and cognitive bases of the Quran strengthen toward the comprehensibility and certainty of the Quran's language. After a critical analysis of the aforesaid foundation by using exact rational considerations, the weakness of the view of the mysterious language of the Quran has been highlighted in this writing. The method of this paper is documentary-analytical. The findings show that the epistemological basis of the view of "the mysterious language of the Quran" encounters ssistant Professor, serious challenges as follows: 1- concerning the typology of skepticism, it is complex, 2- regarding genealogically, it is a neo-Kantian view, 3- methodologically, it is considered as an approach that is far from any criteria, 4- self-contradiction is its essential feature, 5- its defenses are defective. So, the basis of the view of "the mysterious language of the Quran" is corrupted and rejected.

The issue of goodness and evil has been discussed since ancient times, from the days of ancient Greece before Christ. Socrates, for example, first used the terms good and bad, and later Aristotle discussed it in practical reason. In the field of Islam, the issue of goodness and evil is also one of the most important theological issues. Some theologians consider it to be a firm principle in recognizing the actions of God and His attributes of action. Various opinions have been presented on this issue. One of these perspectives is the viewpoint of the late ‘Allāmah Sayyid Muḥammad Ḥusayn Ṭabāṭabā’ī. He presented the theory of subjective considerations (i’tibāriyāt) and regarded goodness and evil amongst the subjective considerations in the specific sense. The theory of subjective considerations has been discussed before ‘Allāmah as well, but he discussed it systematically. In the meantime, some attributed relativism to ‘Allāmah. However, the reality is that ‘Allāmah is an absolutist, not a relativist. He provides a precise interpretation of the subjectivity of goodness and evil, which requires careful understanding and deep contemplation. What is presented in this article is an analysis and explanation of ‘Allāmah's viewpoint on the issue of goodness and evil. This article is divided into three sections: semantics, epistemology, and ontology. If these three sections are correctly explained, we will get closer to the crux of ‘Allāmah's opinion. In semantics, he mentions two meanings for goodness and evil:1. agreement and disagreement with social goals and purposes, and 2. goodness and evil in the sense of what should or should not be done. Regarding the ontology of goodness and evil, he believes goodness and evil to be essential and real. He distinguishes between goodness and evil in the actual fact and goodness and evil in the practical aspect. Goodness and evil in the actual fact is constant, but goodness and evil in the practical aspect is variable and depends on the inner feelings of individuals. In the epistemology of goodness and evil, he is not a relativist; rather, he accepts the reality of goodness and evil, and intellect has the ability to understand it.

The study of different interpretations shows that there is no unity of meaning and interpretation for all verses of the Holy Qurchr('39')an among the commentators. The difference of opinion following the interpretation of the verse " And a few of those (foremost) will be from the later generations." is also one of these examples. Considering the various interpretations, it can be deduced that the commentators have provided some opinions based on the apparent meaning of this verse; including the one saying that the number of the "former" in the nation of the Prophet (s) is less than the number of the "former" in proceeding nations, but contrary to these views, there are narrations saying that the number of companions of the Prophet (s) on the Day of Judgment is more than the companions of other prophets. On this basis, there is a conflict between these verses and narrations that some commentators, despite their best efforts, have not been able to resolve this conflict correctly and completely. The present article tries to resolve this conflict based on a descriptive-analytical method. The results of the research show that the difference of opinion in this verse stems from ignoring the relative nature of the word "few" and paying attention to this point would remove the conflict between the verse and the correct narrations related to this issue.

The theory of innate nature as one of the most notable anthropological presuppositions of Islamic humanities would leave many effects. This paper attempts to examine this basis epistemologically. The fact that innate nature can be regarded as a source of knowledge and a criterion for its justification and measurement, and the only solution to the problem of relativity in descriptive and normative sciences, may be regarded as one outcome of the present research

Investigating space identity in theoretical physics has variously been among debating and noticeable issues. While, Newton believed in absolute space based on classic mechanics, Leibniz pleased spaced to be a relative issue simultaneously and considered it with relation to the position of objects to each other. Thus, this discussion continued so as intermediary theories were developed. The specific theory of relativity believes in relativism but general relativity appears to be absolute, hence it seems that relativity approach to the space identity faces with the challenges of duality somehow. On the other hand, quantum mechanics theory has a relative attitude to this issue based on the possibility of presence of particles by formulating the Orbital Theory and defining space. However, as the position of each particle is limited within the potential walls due to energy functions, it leads to an absolute identity. Thus, the quantum view of the space could also be regarded as a kind of duality.

This article is presented in two sections: the first section explains the necessity of justification in the field of innate morality, concept of justification, prevalence of “non-cognitivism” theory – which is the opposite point of “moral realism” theory and the origin of moral relativity – in the West, and the approach to inner nature (fiṭra) with a psychological view, which is also characterized with justifiability. The second section is dedicated to justification of morality from the viewpoint of the Qur’ān, in which the mechanism of the intuition of primordial dispositions, the objective effects of the actualization of the innate tendencies, and the tangible outcomes of avoidance of fiṭra as factors applicable in moral justification of fiṭra.

The importance of ethics and the role it plays in human life is evident to everyone. All the thinkers who have delved into human life and human prosperity have acknowledged the significant role of ethics in improving human life and have persistently invited everybody to adhere to issues of ethics. Allameh Tabatabaee has considered this point in his works especially in Tafsir al-Mizan as well. This paper examines his views on ethics. The paper specifically deals with ethical absolutism and rejection of ethical relativism. Allameh Tabatabaee has supported ethical absolutism in Tafsir al-Mizan and has responded to questions raised by the advocates of ethical relativism.

Moral systems are mostly defined to guarantee the felicity and seeking pleasure of the mankind. However, some moral systems criticize favoring the end results and favor discharging duties, hence falling short of their own moral system.The present paper seeks to consider the moral system of the Holy Quran both with a view to seeking end results and discharging one´s duties, depending on reason and the Will of God. It then compares this system with characteristics of a higher moral system. It also compares moral statements with the intellect, instinct, revelation, worldview, and thehuman beliefs. It clarifies the Islamic standpoint regarding moral relativism, too.At the end, an instance of the Quranic moral system is presented on the basis of the Quranic verses.